GURU NANAK IN ASSAM
The important areas of Kamroop visited by Guru Nanak mentioned in Janamsakhi following his visit to Kamroop are Assa Des, Dhanasari and Bisiar Des. There are no such states by the name Karoo or Kavroo Des, Assa Des and Dhanasari Des or Bisiar Des in India. Bhai Santokh Singh, Giani Gyan Singh, Giani Lal Singh Sangrur, Dr Surinder Singh Kohli, Dr Tarlochan Singh, Dr Fauja Singh Kirpal Singh; Dr Arjan Singh Mann, Dr Dalvinder Singh Grewal and a host of other writers mention these areas as Kamroop Desh, Assam Desh and Dhanasari Valley in Assam. Bisiar Desh has been interpreted as the Sylhet of present Bangla Desh.
After visiting Kamroop areas of Dhubri, Gwahati, Hajo and Khasi and Jaintia Hills, Guru Nanak visited further east to the kingdom of Ahom Kings. On the eve of the movement of the Ahoms to Assam in the early thirteenth century, any semblance of a centralized kingship in the region had collapsed into a fragmented system of tribal polities and loose confederacies of petty Hindu rajas, called Bhuyans. The Ahom, a Shan tribe from which the name Assam is probably derived, crossed the Patkoi Mountains from Burma in 1228 AD and by the sixteenth century had absorbed the Chutiya and Kachari kingdoms of the upper Brahmaputra, subdued the neighboring hill tribes and integrated the Bhuyans into the administrative apparatus of a feudalistic state.[1]
During the latter half of the sixteenth century, Srimanta Shankara Deva, inspired a popular Vaishnavite movement that sought to reform the esoteric practices of Tantric Hinduism and to limit the prerogatives of the brahmanas attached to the Ahom court. The Ahom came to sponsor an extensive network of Vaishnavite monasteries, whose monks played an important role in the reclamation of wastelands for wet-rice cultivation throughout the Brahmaputra Valley. Because of the repudiation of caste privilege, Shankara Deva's Vaishnavism appealed to the broad tribal base on which the Ahom had erected their state.[2]
For the present study, all these states have been considered as one except Arunachal Pradesh which has been dealt separately.
Assam, earlier known as Kamrup, was considered less developed and less civilised. Magic and idol worship prevailed and the gods and spirits were dreaded and worshipped to the scale that even Chinese traveller Hieuntsang, who visited Assam in 640 A.D., wrote about this country. 'The country of Kamarupa is about 10,000 Li (nearly 1800 miles) in circuit. The capital town is 5 miles round. The land lies low but is rich and regularly cultivated. The climate is soft and temperate. The men are of small stature and their complexion dark yellow. Their language differs a little from that of mid-India. Their nature is very impetuous and wild, their memories are retentive and they are earnest in study’.
Today Karmrup is the name of a district only and the old Karmrup Kingdom has come to be known as Assam. Before Bhaskar Varman, the dynsty of Narkasur and BhagyaDutt remained supreme for long. According to Mahabharat, king of Pragjyotishwar (the present Gwahati) led his army to the battle of Kurukshetra. For several centuries the Koch, the Ahoms and Chutias contested for Assam, but in the early part of the 13th century the Ahoms from Burma and Chinese frontiers poured into Assam, founded a kingdom and held it for several centuries. The Ahoms were in the process of establishment and routing out the local Hindu Kings during the period of Guru Nanak's visit to Assam. The ferocious Ahoms had unleashed a reign of terror and practiced all savagery on the local population to subdue them. Guru's entry into Assam at that period was quite solacing. He visited all these states and encouraged the people to stand against the tyranny and oppression and to be united by shedding away the meaningless ritualism and caste distinctions.[3]The episodes (Sakhis) narrated below are taken from Puratan Janamsakhi edited by Bhai Vir Singh.[4] In this Janamsakhi Guru Nanak is often mentioned as Baba, Guru, Guru Baba or Baba Nanak.
Guru Nanak then entered Assa Des. Sheikh Farid welcomed saying, “Alahoo, Alla o Saint!’ Baba replied, “Alah, Farid Zuhdi, Always Welcome Farid Zuhdi, Alah Alah.” They shook hands and sat down. Shekh Farid saw Baba, held discussions and asked Baba, “On one side you need world and on the other you desire God. Do not keep feet on two boats, lest you are drowned.” Guru Nanak replied, “Keep your feet on both the boats. One may get drowned but another may get you across. In actuality, there are neither boats nor water in which get drowned. You must trade in wealth of truth; you will get into Him naturally.’ Sheikh Farid said, “You cover your arms with red bangles. The world is falsehood. The field gets destroyed in front of your eyes.” Guru Baba replied, “The love with the red bangles has been from the very inception. The field does not get destroyed if the caretaker is careful.” Shiekh Farid spoke, “Body remained but the mind is split leaving powerless. O my dear! get up and apply effective medicine.” Guru Baba said, “The true recognition of the friend is of limited speech. Why split your mind to millions to find Him; He is within you.” (p.1100)
Shiekh Farid sang in Rag Soohi, “You were not able to make yourself a raft when you should have. When the ocean is churning and over-flowing, then it is very difficult to cross over it. Do not touch the sun flower with your hands; its color will fade away, my dear. First, the bride herself is weak, and then, her Husband Lord’s Order is hard to bear. Milk does not return to the breast; it will not be collected again. Says Fareed, O my companions, when our Husband Lord calls, the soul departs, sad at heart, and this body returns to dust”. (p.794)
Guru Nanak replied: “Build the raft of meditation and self-discipline, to carry you across the river. There will be no ocean, and no rising tides to stop you; this is how comfortable your path shall be. God’s Name alone is the colour, in which the robe of my body is dyed. This color is permanent. My beloved friends have departed; how will they meet the Lord? If they have virtue in their pack, the Lord will unite them with Himself. Once united with Him, they will not be separated again, provided they are truly united. The True Lord brings their comings and goings to an end. One who subdues and eradicates egotism, sews the robe of devotion. Following the Word of the Guru’s Teachings, she receives the fruits of her reward, the Ambrosial Words of the Lord. Our Husband Lord is so dear! We are the servants, the hand-maidens of the Lord; He is our True Lord and Master”. (p.729)
Shiekh Farid spoke, “They alone are true whose love for God is deep and heart-felt. Those who have one thing in their heart, and something else in their mouth, are judged to be false. Those who are imbued with love for the Lord, are delighted by His Vision. Those who forget the Naam, the Name of the Lord, are a burden on the earth. Those whom the Lord attaches to the hem of His robe, are the true dervishes at His Door. Blessed are the mothers who gave birth to them; and fruitful is their coming into the world. O Lord, Sustainer and Cherisher, You are infinite, unfathomable and endless. Those who recognize the True Lord — I kiss their feet. I seek Your Protection- You are the Forgiving Lord. Please, bless Sheikh Farid with the bounty of Your meditative worship”.(488)
Guru Nanak said, “When I have the Lord then I have everything. O my Lord and Master, You are my wealth and capital. Within You, I abide in peace; within You, I am congratulated. By the Pleasure of Your Will, You bestow thrones and greatness. And by the Pleasure of Your Will, You make us beggars and wanderers. By the Pleasure of Your Will, the ocean flows in the desert, and the lotus blossoms in the sky. By the Pleasure of Your Will one crosses over the terrifying world-ocean; by the Pleasure of Your Will, he sinks down into it. By the Pleasure of His Will, that Lord becomes my Husband and I am imbued with the Praises of the Lord, the treasure of virtue. By the Pleasure of Your Will, O my Husband Lord, I am afraid of You and I come and go and die. You, O my Husband Lord, are inaccessible and immeasurable; talking and speaking of You, I have fallen at Your Feet. What should I beg for? What should I say and hear? I am hungry and thirsty for the Blessed Vision of Your Darshan. Through the Word of the Guru’s Teachings, I have found my Husband Lord. This is Nanak’s true prayer”. (p.762)
Baba and Sheikh Farid stayed together in jungle for a night. A man of God turned up. He saw them and went back. In the last leg of night, he brought a vessel full of milk with four
mohars in it. Sheikh Farid got his share of milk separated and kept Guru’s share separate. Sheikh Farid said,” It brought fruit in the first part of the night and gave the fruit at night only. Whosoever is awake get the God’s gift.” (p.1384) Baba replied, “The gifts of God do not go with a man. Some do not enjoy while awake while others are woken up to enjoy.” (p.83)
Baba further said, ‘Sheikh Farid. Move your hand into my share of milk and see.” Farid checked and found four Mohars in it. The person who had brought the milk left on seeing this. Guru Nanak sang in rag Tukhari,
“In the first watch of the dark night, O bride of splendored eyes, protect your riches; your turn is coming soon. When your turn comes, who will wake you? While you sleep, your juice shall be sucked out by the Messenger of Death. The night is so dark; what will become of your honor? The thieves will break into your home and rob you. O Saviour Lord, Inaccessible and Infinite, please hear my prayer. O Nanak, the fool never remembers Him; what can he see in the dark of night? The second watch has begun; wake up, you unconscious being! Protect your riches, O mortal; your farm is being eaten. Protect your crops, and love the Lord, the Guru. Stay awake and aware, and the thieves shall not rob you. You shall not have to go on the path of Death, and you shall not suffer in pain; your fear and terror of death shall run away. The lamps of the sun and the moon are lit by the Guru’s Teachings, through His Door, meditating on the True Lord, in the mind and with the mouth. O Nanak, the fool still does not remember the Lord. How can he find peace in duality? The third watch has begun, and sleep has set in. The mortal suffers in pain, from attachment to Maya, children and spouse. Maya, his children, his wife and the world are so dear to him; he bites the bait, and is caught. Meditating on the Naam, the Name of the Lord, he shall find peace; following the Guru’s Teachings, he shall not be seized by death. He cannot escape from birth, dying and death; without the Name, he suffers. O Nanak, in the third watch of the three-phased Maya, the world is engrossed in attachment to Maya. The fourth watch has begun, and the day is about to dawn. Those who remain awake and aware, night and day, preserve and protect their homes. The night is pleasant and peaceful, for those who remain awake; following the Guru’s advice, they focus on the Naam. Those who practice the Word of the Guru’s Shabad are not reincarnated again; the Lord God is their Best Friend. The hands shake, the feet and body totter, the vision goes dark, and the body turns to dust. O Nanak, people are miserable throughout the four ages, if the Name of the Lord does not abide in the mind. The knot has been untied; rise up — the order has come! Pleasures and comforts are gone; like a prisoner, you are driven on. You shall be bound and gagged, when it pleases God; you will not see or hear it coming. Everyone will have their turn; the crop ripens, and then it is cut down. The account is kept for every second, every instant; the soul suffers for the bad and the good. O Nanak, the angelic beings are united with the Word of the Shabad; this is the way God made it. (p.1110)
Baba and Sheikh moved from the place. As the man who had brought milk returned he found his vessel. When he picked it up he found the vessel to be of gold and filled with muhars. He repented and said, “They were worldly saints. If it would have come to my mind I would have got true faith. I brought the world and got the world.” he took away the vessel and went home.
From there Guru Baba and Sheikh Farid came to Assa Des. The king of Assa Des was Samunder who had died.(Janam Sakhi Bhai Bala edited by Dr Surinder Singh Kohli, has the same story but the name of King of Assa des as Siam Sunder .(p.150) His scalp was not getting burnt even after lot of effort. The astrologers were then asked the way out. Asttrologers said, “He stated falsehood only once due to which his life is in trouble. People of Assa Des are truthful; they cut at night what they sow during day.” The public of Assa Des started crying. The astrologers said, ‘He can only be redeemed if some saints foot touches him.”
They closed all the routes to Assa Des, keeping only one route in. Only a saint was to be allowed to enter into. When they went near, Guru Nanak said, “Sheikh Farid, put your foot in.” Shiekh Farid said, “I do not dare to put my foot before you.” Baba kept the foot in; the scalp broke and the king was redeemed, The entire country fell at Guru’s feet. Baba sang a hymn in Rag Maru:
The union of the mother and father brings the body into being. The Creator inscribes upon it the inscription of its destiny. According to this inscription, gifts, light and glorious greatness are received. Joining with Maya, the spiritual consciousness is lost. O foolish mind, why are you so proud? You shall have to arise and depart when it pleases your Lord and Master. Abandon the tastes of the world, and find intuitive peace. All must abandon their worldly homes; no one remains here forever. Eat some, and save the rest, if you are destined to return to the world again. He adorns his body and dresses in silk robes. He issues all sorts of commands. Preparing his comfortable bed, he sleeps. When he falls into the hands of the Messenger of Death, what good does it do to cry out? Household affairs are whirlpools of entanglements, O Siblings of Destiny. Sin is a stone which does not float. So let the Fear of God be the boat to carry your soul across. Says Nanak: rare are those who are blessed with this Boat.(p.989-990)
The public brought bread. When they gave it to Sheikh Farid he said, “I have eaten and has some along with me as well.” The people of Assa Des said, “Which country are you the liar from. Are You from the country of Farid where he had the bread of wood? If someone gives you bread, you say I have eaten as well have some with you as well.” Sheikh Farid threw his wooden bread and said, “When the king had such a great punishment for only one lie, what will happen to me?” Baba was pleased. Disposing him off Baba said, “You have God in you but you need to have a Peer.” Sheikh Farid said, “You have said well.” Sheikh Farid and Baba took each other in arms. Baba sang a hymn in Sri Rag.
Come, my dear sisters and spiritual companions; hug me close in your embrace. Let’s join together, and tell stories of our All-powerful Husband Lord. All Virtues are in our True Lord and Master; we are utterly without virtue. O Creator Lord, all are in Your Power. I dwell upon the One Word of the Shabad. You are mine—what else do I need? Go, and ask the happy soul-brides, “By what virtuous qualities do you enjoy your Husband Lord?” “We are adorned with intuitive ease, contentment and sweet words. We meet with our Beloved, the Source of Joy, when we listen to the Word of the Guru’s Shabad.” You have so many Creative Powers, Lord; Your Bountiful Blessings are so Great. So many of Your beings and creatures praise You day and night. You have so many forms and colors, so many classes, high and low. Meeting the True One, Truth wells up. The truthful are absorbed into the True Lord. Intuitive understanding is obtained and one is welcomed with honor, through the Guru’s Word, filled with the Fear of God. O Nanak, the True King absorbs us into Himself. (p.17)
Guru Nanak stayed in Assa Des for some days. All the people in Assa Des recited ‘Guru, Guru.’ and became followers (of Guru Nanak). There is a seat in Assa Des. Baba blessed Assa Des with pleasure.”
Samundra or Siam Sunder:
Bhuyan chieftains claimed themselves to be the followers of Samuder. In Assam. the Baro-Bhuyans occupied the region west of the Kachar kingdom in the south bank of the Brahmaputra river and west of the Sutiya kingdom in the north bank. They were instrumental in defending against aggressors from Bengal, especially in defeating the remnant of Allauddin Hussain Shah's administration after 1498. They joined the Ahom king Suhungmung’s (King of Assam during Guru Nanak’s travels) expeditions against the Sutiya and the Kachari kingdoms. Pleased with their help, the Baro-Bhuyans were established as tributary feudal landlords in the north bank of Brahmaputra. In due course, members of these Bhuyans became powerful. Allauddin Hussain Shah, who ended the Khen dynasty by displacing Nilambar in 1498, extended his rule up to the Barnadi river by defeating Harup Narayan who was a descendant of Gandharva-raya, a Bhuyan from the second group established by Durlabh Narayana at Bausi (
Chota raja of Bausi), among others.[5]The Baro-Bhuyans retaliated and were instrumental in ending the rule of Alauddin Hussain Shah via his son Danial. But very soon, the rise of Viswa Singha of the Koch Dynasty in Kamata destroyed their hold in Kamrup[6] and squeezed those in the Nagaon region against the Kacharis to their east. There is a mention of Samundra being the elder of Bhuyan Chief. Srimant Sankar Dev was also one of the Bhuyan Chiefs. The system of Baro-Bhuyan confederacy is a relic of the erstwhile Kamroopa Kingdom. In Bengal as in Assam, the Baro-Bhuyans are found in regions within the traditional boundaries of the Kamarupa kingdom.
Most of the researchers do not relate this episode to Assam since (a) Sheikh Farid was not alive then (b) Muslims had not entered Assam at that time hence no Muslim saint would have visited Assam.(c) There was no king by the name Samundra or Siam Sunder as mentioned in Janam Sakhis. The episode of Sheikh Farid cannot be related to Baba Farid since he belonged to 11th century. However his followers also claimed themselves the name of Shiekh Farid and it may be one such follower who met Guru Nanak[6] Since Muslims had already created their influence in the area after the invasion of western Assam by Allauddin Hussein of Gaur up to Barnadi river in 1498 is recorded in coins from the early sixteenth century, declaring Hussein as the conqueror of
Kamru.[7]It showed that Islamic influence existed in the region before Guru Nanak’s visit and Sufi saints might have visited during the period. As was traditional in 15-16th century all the persons in seat after their religious leaders were later called by the names of their leaders e.g., Guru Nanak’s followers were called Nanak 1 , 2 or 3 and so on or Mahila 1, 2 or 3 and so on. Similarly followers of Sheikh Farid were also called as such. It is probable that a follower of Sheikh Farid might have visited Assam as did Guru Nanak and exchanged his philosophy. The Shloks of Baba Farid might have been used in discourses hence are being quoted as such.Dr Surinder Singh Kohli while commenting in Janam Sakhi Bhai Bala mentions: “Shiekh Braham, in the lineage of Pir Shiekh Farid of Pattan” (Patan de Pir Sheikh Farid di aulad Sheikh Braham wala Raja)[8] who is mentioned as Sheikh Farid here. Similarly successors of Samudra too might have been called as such.
Places in Assam connected to Guru Nanak’s visit
Gyani Gian Singh writes: From there (Guwahati) proceeded to Ajmeri Ganj, Karim Ganj, Syllehet etc., and reached Ghargaon near Dibrugarh; the then capital of Assam and was named as Nazira later. Having diverted Sagar Sain and others from worship of Kamakhya Devi to the Divine Name went to Bishambar Des which is situated between Brahmputra and Barni rivers. [9]According to Dr Arjan Singh Mann [10] Guru Nanak visited all the towns of lower and Upper Assam and reached Saidya from where Sri Krishanji married Rukmani (Bhishmak Nagar or Malinithan now in Arunachal Pradesh). Then he went to Parsu Ram Kund where Saint Pursu Ram after taking bath regained his sainthood after having killed leading Kshtriyas of the land with his axe. Then he trevelled through Tibet, China, Japan, Java, Sumatra, Phillipines and Manipore state through Burma. He entered India at imphal, Bishanpore, Cachar, Sylhet and Lushia Hills.[11]
Dr Surinder Singh Kohli [12] writes, “When he returned from the foreign lands in 1509, he is said to have visited Imphal, Karimganj, Sylhet (at that time in Assam, Lushai Hills, Agartala (Tripura). It was in Cachar District that the Guru met the Buddhist ruler Devloot who wanted to kill him but ultimatrely became his disciple. From Tripura, the Guru entered Chittagong district of Bangla Desh.”[12] Dr Kohli also mentions that Guru Nanak also visited Brahmpur and Suvarnpur (Sonapur) in Nowgong district. [13]
Dr Tarlochan Singh relates Sonar Gaon to Swarngram of Janamsakhi (p.164). He quotes from Giani Thakur Singh’s book ‘Gurdwara Darshan, p.33 stating that Devi Parsad Bose a Bengali became Guru Nanak’s follower at Sylhet.The place commemorating Guru Nanak’s visit is one and a kilometer from the city. He relates the event of meeting Jhanda Baddhi, Inder Sain and Sudher Sain to Chittagong Sondeep and Burma. He mentions thatr Chitta Ghatika in Janamsakhi as Chittagong; Sondeep as Swarpur and Brahmdeep as Burma.[14] Dr Tarlochan Singh states Bisiar Des to be the present Nagaland since Bisiar means ‘Nag’ a deadly snake. He also considers Dhansari desh to be the part of present Nanga land and the place where the episode of Kauda cannibal occurred was Dimapur in Naga Land. It was ruled by Cacharis during the period of Guru Nanak’s travels but later captured by Ahom King Suhangmang (1497-1539) who assumed a Hindu Name Swarg Narayan to win over the Hindu population.” [15]
Dr Dalvinder Singh Grewal writes, “Having visited Dhubri, Gwahati, Hajo and Matsyadhwaj in Assam, Guru Nanak proceeded to Tashigongdzong and Dukti (Bhutan) on his way to Lhasa. He entered Arunachal Pradesh and visited Sela and Sabrela and crossed a hill now known as Govindgarh. …… From Menchukha he travelled through Tuting-Gelling and Passighat and reached Saidya and Parsu Ram Kund. From Parsu Ram Kund[16] through Dibrugarh he reached Dhanasri Valley at Golaghat where a Gurdwara commemorates Guru Nanak’s visit. He entered Nagaland and in Dimapur area he came across Kauda cannibal. From Nagaland, Guru Nanak visited Imphal, Silchar, Brahmpur, Sonpur, Bishanpur, Ajmeriganj, Karimganj and Ghorgaon en-route to Sylhet.[17] From Silchar, Guru Nanak went to Chittagong en route to East Asian countries [18].
The episode of ‘Remain Settled’ (Vasde Raho) and ‘Be Uprooted’ (Ujad Jao) have been related to Kanganpur and Bhila or Manak Deke in Lahore district by Major Gurmukh Singh [19], Tara Singh Narotam in Sri Gur Tirath Sangreh ; Kahn Singh Nabha [20] Giani Gian Singh, 2002 (reprint), Gurdham Sangreh, Dharam Parchar Mahankosh,[21] Giani Gurdit Singh (edited), May 2005, Gurdham Didar, Dharam Parchar Committee, Sri Amritsar.[22] In Puratan Janamsakhi edited by Shamsher Singh Ashok [23] this anecdote is listed after Guru’s visit to
Wanjarian Da Tandaand not as listed by Bhai Vir Singh. Both Bhila and Manak Deke do not appear either in Committes list of Sikh Gurdwaras left in Pakistan .Hence these episodes cannot be related to Kamroop or Assam without sufficient proof and further research is needed.
During this researchers stay in Assam and Arunachal from 1985 to 1987 and later visits from 1987-1992, he visited most of Assam & its adjoining states and found lot of evidence of Guru Nanak's travels to the state. This was further supplemented by his visit in November 2014 where he specifically visited areas in Assam relating to Guru Nanak’s visit
As per the details given above, having visited Kamroop, Guru Nanak came to the capital of Ahom kingdom at Gargaon-Nazira. His visit to Assa Des mentioned in Janamsakhis can be related to Assam. During the British rule, tea plantations were started in and around Nazira like the other parts of upper Assam. Nazira was the headquarters of famous Assam Tea Company. [24]
Sibsagar and Nazira areas
Nazira is a town and a municipal board in Sivsagar district in the Indian state of Assam. It is located at 26.920N 94.730 E. It has an average elevation of 132 meters (433 feet). It is a historical town on the bank of River Dikhow in Sivasagar district in Assam. It is around 18 km from Sivasagar city, 3 km from Simaluguri Jn. and 78 km from Jorhat Airport. It is Sub-divisional Head Office of Nazira Sub-division. The HQ of ONGC, Assam Asset, a Maharatna E&P company is situated in Nazira. Nazira is surrounded by huge tea estates. The historian Sarbananda Rajkumar states that 'Nazira' is a Tai (Ahom) word: Na means Land, Zi-Inclined & Ra-Much. So, Nazira means a much inclined land.[25] However Sardar Harpal Singh in his interview mentions that it was originally
Nanak zirah meaning Guru Nanak held discussions with Srimanata Sankar Dev and the King
Suhungmung (1497–1539) also known as Dahingia Raja at the place. Nazira was an important place during the regime of Ahom Kingdom. Nearby Gargaon was the capital of Ahom Kingdom over a long period. [26] He also writes that once the important places of Nazira were
Ganak Village and
Nazirahat. Being in the vicinity of the Dikhow river and boats used to rest in this place after their long journey through the river. The
Kareng Ghar a palace from the Medieval period build by King Rajeshwar Singha, a ruler of the Ahom kingdom stands as a testimony of the bygone era.[27] As of 2001 India census, [28] Nazira had a population of 12,466. Nazira is mainly inhabited by Ahoms followed by the Assamese Muslims, Brahmins, Koch, Kalitas, Deories and Kaibarta constitute the rest of the portion of the demographic chart. Besides Nazira also has a sizeable population from the tea tribes community, who were brought as labours from central India by British for Tea plantations. It has a humid subtropical monsoon climate like the rest of Assam. It has a long rainy season starting with pre-monsoon showers in the months of April, which signals the onset of spring. The real deluge starts in June, which continues up to the month of September.
The burial place of Loonia Siddh at the bank of river Dikhow points to the place of Guru Nanak’s visit and having discussions with Srimanta Sankar Dev since the Guru’s followers maintained the place of Guru’s visit where ever the Guru went and Nazira was such a place of Guru’s visit. there is no Dharamsal or Gurdwara in the memory of Guru’s visit to the place, though its remains are visible.
At Nazira he met the Guru held discussions with Srimanta Sankar Dev and King Suhungmung, who became Guru's disciple. Guru Nanak visited neighbouring villages and preached True Lord's Name to them.
S. Harpal Singh Nazira
S Harpal Singh told us that Nazira is the name changed from its earlier name Nanak Zirah which means
zirah or discussion with Guru Nanak. This discussion had taken place at the temple site on the bank of Dikhow River opposite Gaushala. Guru Nanak also met the king who followed his teachings thereafter. The team was taken to a temple on the banks of Dikhow River. The temple complex appeared to be a new construction. As the team went around, we found the remains of an old temple within the temple complex and ruins of old buildings. We also found a small room at the interior which was around 1000 years’ old. It was probably in this temple that Guru Nanak and Srimant Shankar Dev would have met. It is also probable that this being the only temple in King Suhang Mung’s time, even the king would have come to the place and held discussions with the two religious luminaries as mentioned by Gyani Gian Singh.
As the team went around we found a monument on which the sign board depicted Loonya Siddh. The researcher remembered of Loonia Siddh who according to Giani Gian Singh had met Guru Nanak, Guru Tegh Bahadur and Guru Gobind Singh.
Monument of Loonia Siddh at Nazira
The temple and the samadh of Loonia Siddh
By the time the head priest of the temple also appeared. He told us that the interior is ancient while the outer buildings have been constructed later. He told Loonia to be a saint who meditated and looked after the temple complex around 500 years before.
Loonia Siddh
The monument (
samadh) of Loonia Siddh exists in Nazira within the periphery of an old temple by the side of Dikhow river. As per the information given by S. Harpal Singh and all present there, Guru Nanak had visited Nazira and held discussions with Srimant Sankar Dev in the temple on the river Dikhow opposite Gaushala. While searching for the history of Guru Nanak’s visit to the place and Loonia Siddh’s connection with it, the researcher came across lot of evidence. Visit of Guru Nanak to Nazira is recorded in Twareekh Guru Khalsa: “After visiting Ajmeri Ganj, Karim Ganj, Sylleht etc. of Assam he reached Ghargaon a city which was then the capital and was renamed as Nazira after it was included in Sibsagar district. Meeting the King Sagar Sain and converting him from idol worship (worship of Kamakhaya) to Naam worship he went to an island between Brahmaputra and Barni rivers. [28] Giani Lal Singh Sangrur also mentions of Guru Nanak’s visit to Ghargaon. [29]
‘At Dacca in Bengal …the power of deliverance of Guru Nanak was soon acknowledged around. Smal Nath, Rewa dass, Chander Nath, Narain Dass, Sheikh Ahmed, Nathe Shah, Loonia Siddh etc the saints well known in the area came for discussions with Baba. They showed their numerous talents but finally were swayed by the flow of Gurbani. Seeing no other way out they all became followers of Baba.”[28]
Dr Surinder Singh Kohli gives an account of Loonia Siddh having met Guru Nanak at Dacca. He wrote, “The prominent among the saints who met the Guru were Loonia Siddha, Samal Nath, Rewa Das, Narain Das, Chandan Das and Shiekh Ahmed. They were highly impressed by Guru’s teachings.” [30] Earlier while visiting Burhanpur, this researcher had visited the Gurdwara on the other bank of river Tapti in memory of Guru Gobind Singh’s visit to Loonia Siddh and having meals with him. He found the record of this visit in Guru Kian Sakhian [31] as the ‘Story of visit of Guru Gobind Singh to the place of Loonia Siddh.’
‘A saint of very old age used to stay on other side of river Tapti (near Burhanpur in Madhya Pradesh). Having heard the arrival of Guru (the Tenth Guru) he walked with the help of stick to meet the Guru. He had earlier visited the Guru at Patna while the Guru was in his infancy. Madho Das Bairagi stayed with him for three years after he had left the complex of Augadh Nath Yogi (in Nasik) on his demise. This old man was called Loonia Siddh. He bowed in front of Satguru (Guru Gobind Singh) who caught him from his arm and got him seated along with him and enquired about his well being. They discussed spirituality. Baba Loonia said, “Lord! Please visit my place and purify it”. Guruji laughed and said, “O saint! Where ever great men like you are settled, the place is purified”. Loonia Siddh again requested, “Lord! That is your place as well. Please have whatever simple food I can offer. It will give me peace.” Satigur said, “Siddh Ji! I will be at your
place tomorrow morning and will have food with you.” Saying this, the Guru went to see him off up to the River bank. Next day, Satigur along with Bhai Daya Singh and other Sikhs crossed the river and went to the place of Loonia Siddh. Saint Loonia looked after Guruji caringly. Having had food at his place, the Guru returned to Burhanpur”.
Bhai Vir Singh mentioned this in Sri Kalgidhar Chamtkar [32] and in Sri Dasam Guru Chamtkar [33]. The description of event and the place of his offering of meal to Sri Guru Gobind Singh is nearly the same but the name of Siddh Loonia is given as Yogi Jeevan Das. In Kalgidhar Chamtkar [32], Yogi Jeevan Das gives the details of meeting Guru Tegh Bahadur earlier when requested by Guru Gobind Singh. He said that Guru Tegh Bahadur met him at Dhubri on the bank of Brahmaputra River. “I am the son of rich man who became a mendicant having fell in love with God. I have been roaming from place to place. I practiced Hath Yoga. I read a lot. But this did not give me peace. While roaming, I reached Dacca and met Guru’s Sikh Bulaki Das. He was waiting for Guru Tegh Bahadur with eagerness. He prepared a spacious house and high seat for him. His mother prepared a dress for Guru by spinning and weaving it herself with the hope that he will come and she will offer the dress to the Guru. In their company, I left Hath Yog and got in to meditation. I also developed eagerness to meet the Guru. They kept waiting for Him at Dacca. I guessed that the Guru will first reach Dhubri. Being impatient to meet the Guru, I reached there. Guruji came to Dacca first and redeemed his dedicated Sikhs Bulaki Das and his old mother. He also prayed about me to the Guru. I met the Guru at Dhubri and watched the Guru in the waves of Brahmaputra as I am watching you in the waters of River Tapti. The Guru blessed me with Nam Daan. My intellect was dull, mind dirty and body hard which has now changed by your reviving name in it again. I remained with Guru Tegh Bahadur in Assam till he was there and enjoyed his presence. Before leaving Assam he ordered me to move to South and do meditation in a lonely place. I enquired from the Guru as to why he was sending me to the South while he himself was going to North. The Guruji said, “Do not worry I will meet you there in a different life.” Now you have fulfilled the promise. “When did you meet him in Assam?” Guru Gobind Singh asked the Siddh. I met him in Samwat 1723 (1666 AD). It was the time when news of your birth reached Dhubri. I was present when this news was greeted with a volley of gun fire and beating of drums. All the Sikhs and army of Raja Ram Singh celebrated the event.”
Loonia Siddh might have moved to this place, probably close home and looked after the place of Guru’s visit in his last days. This researcher visited the place on Tapti in Burhanpur where Loonia Siddh offered food to Guru Gobind Singh and also visited the place at Dhubri where he met Guru Tegh Bahadur and the news of Guru Gobind Singh’s birth was received and celebrated. He recently visited the place near Nazira where Loonia Siddh was laid to rest.
Dikhow River
There are also other monuments of the Ahom Kingdom. Siu Hung Mong (Dihingia Raja) ruled the kingdom from 1497-1539 during the time of visit of Guru Nanak. The Gargaon Palace (Kareng Ghar) started in his time was completed in 1540 when Ahom King Suklengmung (1539-1552) and it is likely that the construction of this palace might have been in progress during Guru Nanak’s time.
Tejwant Singh and the author at Gargaon Palace
To find evidence of Guru Nanak to Sibsagar the team moved further. At Shibsagar Joysagar tank and temples were constructed by Ahom King Rudra Singha in 1697 in 318 acres in memory of his mother Sati Joymati. Rudrasagar Dole: the Shiv Temple was constructed by Ahom King Lakshmi Singha on the bank of Rudrasagar tank, known as Napukhuri. Athalsar tank next to it was dug in the reign of Joydhawaj Singha. Gaurishankar Temple and Tank were constructed in 1723, hence these could not be related to Guru Nanak.
The capital of the Ahom Kings was moved from Gargaon to Sibsagar only in 1699. This new place was made of the bricks and indigenous type of cement under the direction of King Rajeshwar Singha (1751-1769) into 7 storied, establishing it as permanent capital and military station of Ahom kings.
Capital of Ahom kings at Sibsagar Discussion with local experts
At Shivadole in Sibasagar: Manmeet Singh, Harpal Singh and the author
The local experts told us that capital in Sibsagar and all the complexes were shifted in around 1540 or even much after that time hence Guru Nanak’s visit to Sibsagar does not appear to have happened. They were however unanimous that Guru Nanak’s meeting Srimant Sankar Dev and king of Ahom at Gargaon-Nazira is a clear possibility. Gargaon-Guru Nanak visited the island at the confluence of Brahmputra and Branadi river. According to Twareekh Khalsa, Part I (p. 18) Gyani Gian Singh:
Ghargaon name shahar de raje Sagar sain (SuhangMung) nun hor lokan samet jo kewal Kumakhia Devi de hi daass bane rahe se sacha mat dridake bishambher Des jo Brahmputra te barni nadi de vichkare hai ja pahunche.[36]. It is most likely that he visited Dhuwahat now known as Majuli along with Srimanat Sankar Deb to his place. Gyani Gian Singh writes: In the months of Chet-Vaisakh water in rivers, rivulets and springs spreads more than in Savan month water looks everywhere. Mardana got afraid understanding it to overflowing of sea but the Guru pacified him. (
Chet-Vaisakh ivch othai savan nallon vadh pani nadian, nalian, sominan da vithar ke jal hi jal ho janda hai. Mardane ne samundar uchhlia samjh ke dar mania par Guru ji ne dheeraj dita. (p. 118)) [36] This indicates only towards majhuli island which is inside two divisions of the Brahmputra and water in the two months spreads so much so that it appears to be a sea.
From the island, Guru Nanak came towards Dhanasri River area and reached Golaghat on the bank of river Dhanasri. A Gurudwara at Golaghat commemorates Guru's visit to the place. From Golaghat, Guru Nanak entered Nagaland. In this area, there is a tribe which calls themselves as Nanak tribe'. They are very free minded and pay no taxes to the kin"From Nagaland, Guru Nanak visited Imphal, Silchar, Brahampur, Sonpur, Bishanpur, Ajmeri Ganj, Karimganj and Ghorgaon enroute to Sylhet”.
While at Cachar, Guru Nanak paid a visit to a Budhist Sangharam Monastry at Bhuvan Hill about 32 KM from the town of Silchar, (the centre of Cachar District). The Chief controller of that Temple, when heard about the effectiveness of the Guru's sermons, was full of jealousy. With a drawn sword in hand in order to kill Guru Nanak he rushed to the place where Guru Nanak was sitting. Guru uttered a Hymn in the vernacular of the head priest.
'Whomsoever God gives protection, nobody can kill him. Nanak says, one who envies a saint of God, he goes to hell'.
'On hearing this, the Head Priest could not strike the blow, and his mind was instantly changed from the evil design. He humbly asked for forgiveness which was granted by Guru Nanak. He was converted and he became follower of the Guru. There was a small place called Nanak Ghar, near the place but there was no temple. Only an enclosure of trees existed. There was one Mahatma looking after the place.'[8]
From Silchar Guru Nanak proceeded to Sylhet (Bangladesh) via Brahampur, Sonpur, Bishanpur, Ajmeriganj, Karimganj, Ghoragaon and Sylhet. From Sylhet, the Guru proceeded to Mymensingh and then to Chittagonj.
Conclusion
Guru Nanak visited Assam most probably in 1516-1517 AD. He entered Assam from Kamroop at Dhubri. Having visited Dhubri, kamroop, Goalpara, Gwahati Kamakhya and Hajo, he went to the capital of Ahom kingdom Gargaon/ Nazira. At Nazira he held discussions with Srimanata Sankardev and also met the king Suhungmung who was impressed by him. From Nazira, he proceeded most probably to Majhuli where Srimanta Sankar Deb lived and stayed with him for sometime. From there he went to golaghat, Kohima and other parts of Nagaland and through Meghalaya reached Bangladesh.
References
[1] Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 p. 299
[2] Bhuyan Dr. S.K. Tunkhungia Buranji or A History of Assam (1681–1826) 1968 p. 199.
[3] Surinder Singh Kohli, Dr 1997, Travels of Guru Nanak, Punjab University Chandigarh 3rd edition.
[4] Bhai Vir Singh, Jan 2006,Puratan Janamsakhi, Bhai Vir Singh Sahit Sadan New Delhi.
[5] Neog, M, 1980,
Early History of the Vaisnava Faith and Movement in Assam, Delhi: Motilal Banarasi Dass, pp. 53-54
[6] Op Cit
[7] Gate E A, 1926,, A History of Assam, p.231
[8] Surinder Singh Kohli Dr, Travels of Guru Nanak, p.121
[9]Gyani Gian Singh, Twareekh Guru Khalsa originally of 1891 AD later published by Bhasha Vibhag Punjab, Patiala, p.117-118
[10] Arjan Singh Mann, Dr 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House, New Delhi, 1st Edition, pp.92-94.
[11] Op cit
[12] Surinder Singh Kohli,Travels of Guru Nanak, p 49-50.
[13] Ibid p. 50
[14]Tarlochan Singh Dr, Jeevan Chrit Guru Nanak dev Ji, pp p. 164-166
[15] Op Cit p. 172-173
[16] Dalvinder Singh Grewal Dr, May 2002, Amazing Travels of Guru Nanak, SGPC, Sri Amritsar, 196-205, 213
[17] Op cit, p. pp.209-214
[18] Op cit, p. 216
[19] Major Gurmukh Singh, Sept 1995, Historical Sikh Shrines, Singh Bros, Amritsar, p.68,
[20] Kahn Singh Nabha, Mahankosh, p.156
[21] Gyani Gian Singh, 2002 (reprint), Gurdham Sangreh, Dharam Parchar Committee, Sri Amritsar
[22] Gyani Gurdit Singh (edited), May 2005, Gurdham Didar, Dharam Parchar Committee Sri Amritsar
[23]Puratan Janamsakhi edited by Shamsher Singh Ashok
[24] Antrobus H.A 1957, The History of The Assam Company (1839-1953),.; Privately printed by T.A. Constable Ltd, Edinburgh.
[25] Rajkumar Sarbananda, 2000,
Etihase Suaura Chashata Bacharor, Page 272,First Edition December,ISBN-81-7339-308-7 Banalata, New Bazar Dibrugarh-1
[26] Op cit
[27] Antrobus H.A., 1957
[28] Census of India 2001: data from the 2001 census including cities, villages and towns (provisional.”Census
Commission of India.Archieved from the original on 2004-06-16.Retrieved 2008-11-01.
[29]Gyani Gian Singh, Twareekh Guru Khalsa originally of 1891 AD later published by Bhasha Vibhag Punjab, Patiala, p.118
[30] Gyiani Lal Singh Sangrur, 1940,
Guru Khalsa Twareekh, Ludhiana, Lahore Book Shop, 3rd edition 1955, p. 70
[31] Surinder Singh Kohli, Dr., 1977, Travels of Guru Nanak, 3rd edition, Punjab University, Chandigarh, p.40
[32] Sarup Singh Koshish, 1986,
Guru Kian Sakhian edited by Piara Singh Padam and Gyani Garja Singh and published by Kalam Mandir Patiala (p. 185)
[33] Bhai Vir Singh , 2004, pp.
Sri Kalgidhar Chamtkar, Bhai Vir Singh Sahit Sadan, New Delhi, 335-341
[34] Bhai Vir Singh, July 2009, Sri Dasam Guru Chamtkar, Bhai Chatar Singh Jiwan Singh, Sri Amritsar, pp.597-598
[35] Rajkumar Sarbananda, 2000,
Etihase Suaura Chashata Bacharor, Page 272,First Edition, December, ISBN-81-7339-308-7 Banalata, New Bazar Dibrugarh-1
[36] Gyani Gian Singh Twareekh Khalsa, Part I, p. 118.
