33.ORISSA
Map 33.1 Guru Nanak in Orissa
According to Dr Surinder Singh Kohli Guru Nanak left Bengal in 1905 and entered Orissa.[1] After Calcutta the Guru proceeded to Hugli, Bardwan, crossing Alwaranadi reached Baleshwar entered Maur Hanja valley crossing Lakhsher Nadi reached Mednipur and Kanchipur. Next he crossed Baitarni, Brahmni, Mahadevi and Mahananda and reached Cuttack enroute to Jagan Nath. Cuttack has a very active Sangat. In this area people belonging to teli caste are followers of Guru Nanak in large number [2] He passed through Mayrbhanj and Balasore districts and crossed Vaitarni, Brahmaniand Mahanadi Rivers. Mahanadi rises in the hills of Madhya Pradesh and passes through Bastar in Orissa. It flows past Sambalpur and Cuttack. It is the largest river of Orissa. Guru Nanak rested at the bank of Mahanadi and visited the ancient temple of Dhavaleshwar Mahadeva. There stands a Gurdwara at his resting place [3]
After visiting Calcutta, the Guru proceeded through Bardwan, Baleshwar Ghati, Moh, Bhuja, Mednipur, crossing Mathi Nadi he preached in Kanchipur. On 27 chetra, he reached Cuttack and then Bhubneshawar.[4]
Nanakshahis
As a result of visit of Guru Nanak to various parts of Bihar and Bengal Nanakshahi Sangats were established which were managed by Mahants. These
sangats got recognised during the visit of Guru Tegh Bahadur, the ninth Guru. It is a historical fact that at one time there were about three hundred and sixty Nanakshahi Sangats situated in Bihar and the people connected with these Sangats were called Nanakpanthis.
According to a Survey of Nanakpanthis [5] conducted in 1969 by Giani Fauja Singh, a renowned Sikh missionary, "Almost one half of the population of Bihar was at one time Nanakpanthis.‘During the visit of Guru Nanak to Bodhgaya he had a detailed discussion with Devgiri, the Mahant of this great Buddhist Shrine. [6] Mahant’s third successor, Bhagatgir renounced Buddhism alongwith 360 of his followers, came to Punjab and adopted Sikhism and was blessed by Guru Har Rai. Guru Har Rai renamed him as Bhagat Bhagwan and appointed him as a chief missionary of Sikhism in Bihar. Bhagat Bhagwan also met Baba Sri Chand [7] According to account in ‘Sadhus and Shudras in North India, ca. 1700–1900’ [5], the largest institution of this denomination (Nanakshahihs) is situated at Rajouli while other institutions are spread over Patna, Darbhanga, Muzzafarpur, Sopnepur, Arrah, Munger and other places of Bihar. Rajauli Sangat is situated in Nawada District on Patna-Ranchi Road (NH-30). According to a survey conducted by Buchanen [8] 3/16 of the Hindus(in Bihar) adhere to the sect of Nanak.
Guru Nanak perception of an ineffable god became the spiritual fount for Sikhism. [9] However, interpretations of Nanak’s teachings varied, and as a result the Nanakpanthis observed by Buchanan in early nineteenth-century Bihar should not be confused with the Khalsa Sikhs of the Punjab, though the communities were closely related. Buchanan himself noted that the followers of Nanak were divided into two groups: “the Khalesah sect founded by Govinda [i.e., Guru Govind Singh], and confined in great measure to the west of India,” and “the Kholesah or original Sikhs who prevail in Behar.”[8] In other words, most Nanakpanthis in Bihar remained aloof from the Khalsa-faction of the sampraday. Today, the Nanakpanthis described by Buchanan would be referred to as “Udasin” and see themselves as the caretakers of universal truths articulated by Guru Nanak, particularly as mediated through Nanak’s eldest son, the exceptionally long-lived Shri Chand (1494–1629). Upon the death of Nanak, the mantle of leadership in the Nanakpanth passed not to Shri Chand but to one of Nanak’s favored disciples, who became known as Guru Angad, thus beginning the succession of ten gurus that would end with Govind Singh.[11] According to modern histories based on prevailing Khalsa Sikh hagiography, Shri Chand and his followers were expelled in the sixteenth century from the Sikh community.[12] According to Udasin tradition, by contrast, the links between the Shri Chand and his followers, on the one hand, and the Sikh gurus and their adherents, on the other, remained strong well into the seventeenth century. For example, Udasins have long maintained that the sixth guru, Hargovind Singh, placed his son Gurditta under the personal and spiritual care of Shri Chand, who by this time was nearing the end of his long life. Indeed, not only is Gurditta himself remembered as an important Udasin guru, four of his disciples are said to have founded the principal Udasin sub-sects [13].
The history of the gradual bifurcation of Nanakpanthis into what Buchanan called the Khalesah versus Kholesah divisions, or what today would be called Sikh versus Udasin, is closely linked to the changing demography of Sikhism in the Punjab and the rise of a khalsa military culture in the seventeenth and eighteenth centuries—in contrast to developments in the Gangetic north, where the rise of a military ethos in religious communities occurred primarily among Vaishnavas and Shaivas. That division was further hardened by the British recruitment of Sikhs into the Indian army, the rise of the Singh Sabha in and beyond the Punjab, and the emergence of Akali politics surrounding the status of Sikh shrines (controlled before 1925 by Udasins) in the nineteenth and twentieth centuries. [14]
Buchanan also noted that inclusion in the Nanakpanthi community as lay followers did not necessarily involve an abandonment of prior religious practices and convictions: devotees “follow exactly the same customs that they did before their admission” and “observe the same rules of caste, employ the same Brahmans as
Purohits [ritual officiates] in every ceremony, and in all cases of danger worship exactly the same gods.” However, while Govinda Das asserted that “Vishnu, Brahma and Siva are gods [and that] he occasionally makes them offerings,” he claimed to do so “merely in compliance with the custom of the country.” By contrast, in personal spiritual instruction Govinda Das acknowledged “only one supreme God (
Parameswara)” who “ought to be the only object of worship,” to the exclusion of the secondary Hindu deities listed above. These latter admissions by Govind Das would seem to imply a conscious recognition on his part of the divergence that had developed between the normative dictates of religion set out by Guru Nanak in the sixteenth century and Nanakpanth religious practice extant in the early nineteenth century [15].
Nanakshahi Sangat In Bhadrak:
“Bhadrak town is the district headquarters Orissa,carved out of the Balasore district, situated in 2102’ N and 86031’ E on the banks of the Salandi at the 43rd mile of the trunk road below Balasore town. The town derives its name from the Goddess Bhadarakali, whose temple stands near the river.” [16] In the census report of 1871, there were 47 Nanakshahi’s residing in Balasore District. There was no Sikh resident except the
Granthi. District Cuttack had 60 Sikhs and 36 Nanakshahi. [17]. Balasore district was earlier a part of Bengal. After Bihar, Nanakshahi Sangat’s were set up in Bengal as well the first one being in Dacca. [18] It is abouat 200 km from Puri and 300 Km from Calcutta and approachable by road and rail from both these places.
Bhadrak is an ancient land noted in legends dating from the age of the puranas, contributing to Orissa’s maritime & agrarian prosperity, trade and commerce down the ages and recorded in History. In 1575 the Muslim population settled down in Bhadrak following the discomfiture of the Afghans under Usman at the hand of Raja Mansingh.[19] In Mughal period Bhadrak remained a suba under the Nawabs of Bengal. When the imperial powers of the Mughals waned and British came it was made a subdivision of Balasore.
There is a historic 17th century Sadabrata Math at Puruna Bazaar in Bhadrak. According to mutt sources, the devout from across the nation made a transit halt here to take rest during their long and arduous journey to Jagannath Temple in Puri. Devotees found it convenient for a stopover as the mutt is situated along the holy Jagannath Sadak. Visitors from central, north and east India took the road to visit Puri. So did great saints like Ramanuja Acharya, Sri Chaitanya, Guru Nanak, Ramayan Dasji and Ramanuja Das.[20]In Bhadrak there is village called ‘sangat’ which means mass prayer of Sikhs and Langar means community Kitchen. In this village Baba Nanak stayed and held mass prayer, there is a Gurdwara and recorded plot called ‘Nanak Diha’.
Photo 33.1. Guru Nanak travelling with Mardana and Bala Photo 33.2. A follower with Guru Nanak
Now a part of the town of Bhadrak, Sangat is reported to be the place visited by Guru Nanak during his first itinerary. In this village, Guru Nanak stayed and held mass prayer.’[21] The place of Guru Nanak’s stay is called Nanak Dihi.Sangat, means mass prayer of the Sikhs.
33.3. Gurdwara Bhadrak Orissa
33.4. and 33.5. Gurdwara Boards Sri Guru Nanak Dev, Sangat Sahib, Bhadrak, Orissa
In an article for the
Orissa Review written in 2003, [22] there is also clear evidence in Bhadrak District that Nanak came to Orissa. In Bhadrak there is a village called 'Sangat' which means mass prayer of Sikhs and Langar means community dining. In this village Nanak stayed and held mass prayer. There is a recorded plot here called 'Nanak Diha'. Most probably Nanak stayed in this village and held his mass prayer. It will be relevant to mention here that in Sangat village, poet Bansi Ballabh Goswami was born in the 18th century and composed poetry and drama in Oriya, Bengali, Hindi and Persian. In some of his poems he has given some indications regarding the village Sangat, Nanak and Mahadev and Deity of the village. In 1930, Raj Ballabh Mohanty in his '
Bhadra Kali Janana' composed in Oriya has referred to village '
Sangat' and '
Nanak'. Besides that a few manuscripts containing some verses from the famous
Japji of Guru Nanak were also discovered at Sangat in Bhadrak."
There is also clear evidence in Bhadrak District that Nanak came to Orissa. In Bhadrak there is a village called 'Sangat' which means mass prayer of Sikhs and Langar means community dining. In this village Nanak stayed and held mass prayer. There is a recorded plot here called 'Nanak Diha'. Most probably Nanak stayed in this village and held his mass prayer. It will be relevant to mention here that in Sangat village, poet Bansi Ballabh Goswami was born in the 18th century and composed poetry and drama in Oriya, Bengali, Hindi and Persian. In some of his poems he has given some indications regarding the village Sangat, Nanak and Mahadev and Deity of the village. In 1930, Raj Ballabh Mohanty in his '
Bhadra Kali Janana' composed in Oriya has referred to village '
Sangat' and '
Nanak'. Besides that a few manuscripts containing some verses from the famous
Japji of Guru Nanak were also discovered at Sangat in Bhadrak."
Village Sangat, now a part of Bhadrak city has a Gurdwara to commemorate Guru Nanak’s visit to the place. It has 21 Bighas of land in Tauji No. 24556, Khatian No 179 on the name of Guru Granth Sahib c/o Mathura Mohan Mishra of Nishigaam Thana Bhadrakh, Thana no.269. This land was allotted by Mughal Nawab to Guru Nanak who in turn passed on to the ancestors of Mathura Prasad for care and maintenance. Mathura Prasad was a devoted Nanakshahi who lived up to the age of 80 and died in 1948 passing on the property to his wife Raimani Bibi whom he married in 1938 when she was just 15 years. Mathura Parsad Mishra was a retired inspector of schools. He used to mention about Guru Nanak’s visit to Sangat. According to him, “Guruji sat under the neem tree and this place is called Nanak Dihi”. A new Gurdwara was constructed at the place in 1962 and the tree was cut at the time. The trunk of the tree is kept in a museum in Patna Sahib Gurdwara along with other items handed over by S.Hari Singh Chief Engineer CW & PC. These included A pair of kara (iron bangles), A chimta, a chakkar, lying on
kharttal, of which he daily performed
sewa with
dhoop and flowers. Shri Mathura Parsad was a devout follower of Guru Nanak. He regarded Sri Guru Granth Sahib as Guru. He used to carry Sri Guru Granth Sahib on the horseback wherever he went. He walked along the horse. His speed was as good as the horse even when he was nearing 80. He used to bath daily early and make
krah parsad while reciting Japuji Sahib. He kept on reciting Wahiguru, Wahiguru regularly otherwise. He had a flowering full open white beard, and had a turban on his head. He used to run free kitchen (langar) both times of the day. All guests and visitors were welcomed and there used to be larger number every day. He used to spend all his earning on this langar. There used to be a hut under the neem tree for Sri Guru Granth Sahib and other religious articles. He was very outspoken and had no reservation. There used to be Mughal Tamasha on 14 April each year. This Mughal Tamasha was included in a book by Balbh Goswami.[22] The present building of the Gurdwara came up in 1969. Prior to it there was a smallt hatched hut.
Some
talpatra (leaves) manuscript in Oriya containing the text of Japuji sahib was also discovered at sangat in Bhadrak.. In one of the verses, Sangat is stated to belong to Guru Nanak. This confirms the presumption that Sangat was the place where Guru Nanak stayed in curse of his journey to Puri. The verses from Japji found in sangat likelwise confirm the suggestion that the name sangat owes its originto mass congregational Morning Prayer recited at the place in the presence of Guru Nanak while he was there. [23]
Visit to Sangat is also found recorded by local writers. Bansi Bakabh Goswami born in 18th century composed poetry and drama in 4 languages. One of his poem states:
English translation: This village is inhabited by learned men in various subjects; very eminent poets,Brahmins of different classes, medical practitioners etc. Here in the village, Guru Nanak’s religious philosophy is discussed day and night. [24] In 1930, Raj Balabh Mohantycomposed these two lines in Oriya in his Bhadarkali Janana in oriya in connection with village sangat which means that the name of the viallge sangat is derived from the word Sangeeta or the science of music. This is renowned place as the centre of Guru Nanak [25]
Mughal Tamasha is a play enacted in front of the Saiva temple every year on 14th of April. The writer of Tamasha, Sri Bansi BallabhGoswami who belonged originally to Sangat village and had compiled a number of other
tamashas as well. Out of these Mughal
tamasha has survived and is available in book form. [26] It has been claimed that there had more than one version of Mughal Tamasha [27] Period of compilation of Tamashas (One act plays) have different dates i.e., later half of eighteenth century [28] and 1828 AD [29]
Moghul Tamasha: There are two versions of Mughal Tamasha available as given below:
Version 1: A disciple of Guru Nanak with Kunwar Singh and Amar Singh accompanied with Mughal King on the latter’s visit to Orissa.
First disciple:
The world is our mother and father: In it we thrive.
In the name of the Guru, the Gobind,
The absolute God protects us.
The Guru is Vishnu: the Guru is Brahma:
The Guru is also Maheshwara.
From the Unmanifest emerged the imperishable syllable,
For which Oamkaar stands as testimony.
The Guru’s will makes one true, As one lamp lits up the other,.
By chanting the name of the Guru, You will gain salvation.
Chobdar: Which place is this?
Disciple:
In the market place of Sangat Town
Where there is the site of Guru Nanak.
(Poem)
Marvelous are the ways of the congregation
Even the moon fades in comparison
Like name, like miracle, Even the foes get solace at its sight.
The place of Faqir Nanak; We call Sangat
Beautiful is the settlement; And blessed too.
Who can describe the beauty of the countryside.
Where stand the groves of
Bel and
Kachnaar
Unparalleled is the elegance of the temple
Nowhere it is to be met within Bhadrakh.
The bells ring; And the loud sound of the cymbels resounds
In the town of Bhadrak; Wonderful is the state of Sangat
Either a mughal or King;
Owes us a rupee and a quarter as our share of alms
We have no other demand.
Mughal: we have no coin to give you.
Disciple:
What sort of a Mughal are you?
If you have not known Nanak the faqir.
When power and pelf are extinguished
Will you recognize him then?
How are you going to manage without power?
All will be reduced to a patched quilt.
Recognized the present; And prepare for the journey ahead.
Go on doing virtue; As ultimately we have all to go
(The Mughal bestows some cash as
bakhshihsh)
Let Bhawanee extend her protection; Let Mahesh protect you.
Let Vishnu protect you; Let the Kali hide her hair
The Kaliyug will pass; And will also pass the grip of time
You shall escape the punishment of time
Like the pinnacle of Kailash mountain
Your stories may always remain full;
And you may always be blessed.
May you always remain as Nawabs;
May Gobind shower benefactions upon you,
Who say, “Wah Guru Nanak.” :
And repeat “Wahiguru,, Wahiguru.”
(Hindi Version
Mughal Badshh Orishaku ashthiva samaye Nanakar jane shishya Kunwar Singh, Amar Singh thille.
Prasna Shishya;
Jagat hamara mata pita, jagat kare kalian.
Jagat ki raksh param brahm hai, Guru Gobind ke nam.
Guru jo Brhma Guru jo Vishnu, Guru Maheshwar jaan.
Sunyakaar sen aadya akshar hai, Ek Onkaar pranaam.
Guru ke naam sachcha hogaa; jot dipkar jaan.
Guru ke naam bhajan karoge; jab hogaa udhaar.
Chobpdaar
E konsa jagaa hai?
Shishya
Sangat nagar hat nagar Guru Nanak ke asthaan is jagaa par hai.
(Kabitta)
Sangat ki gat ajab dekha; Mehtab ki jot bi chhup jaaye;
Naam jaisa karamaat oshaa; dushman dekherahe khush pave.
Nanak faqir ka jis jaga; Uska naam sangatr hai he.
Sunder sunder basti sohe;Khush nasiba makaan hove.
Mandar ke bahar ajan taren; bich Bhadrak kahin rahi have.
Ghari ghanta ghan ghan baje; Khola kartaar ked hum hove.
Bhadrak shahar tamam fir; Sangat ki gat ajab hove.
Aap moghul hoge kyaa Badshah hoge;
Hamara dudh bhikhcha savaa rupaia dena.
Is se vaa dusra sawal nahin.
Moghul
Phaloos paise kase neesat
Shishya
Kaise tumne mogul have Nanak faqir nahin jana.
Takat nababi garak hoga; Tab jake pehchanana.
Takat bichance kidhar chalega: Gudaree hoga saara.
Etki baat pehchan kar; chalne ki rasta kar.
Jab tak jia neki karoge; chalna hai e aakhir.
(Moghular sardha rupeya baksis)
Sada bhavani rache kare; rachha kare Maheshhu
Vishnu took rachhe kare; kaal chupave kesh.
Kalikaal ko kaal door huye;Kaal kaal kon paash.
Kaaladand sen mukat ho-o; jyo shavir hain kailaas:
Sada bhandar bharpoor rahen; Sada rahen anand:
Sada nababee bane rahen; jeeo lkalyaan kare Gobind.
Vaah Guru Nanak Wale; O Wahiguru Wahiguru.)
The second version is probably of Suthrashahis. More details are available in Journal of Sikh Studies: Bhadrak [30] wherefrom this article is taken help of.There is a Gurdwara Guru Nanak Mandir near Bhadrak where S. Hari Singh saw a Gurmukhi manuscript which consist the text of Sikh prayer (ardas) besides other compositions.
Biranchipur
33.6. Gurdwara maintained by Nanak Shahi Sangat at Birnachipur Orissa
Jajpur
From Midnapur District Guru Nanak crossed Matthi River, and through Dhal Bhum reach Kanchi Puri the place of birth of Ramanuj. His followers included Ramanand, Kabir, Parmanand etc. From Kanchipur he crossed over Baitarni River and reached Jajapur. Jajpur (also known as
Jajapur, is a city and a municipality in Jajapur District in the Indian State of Odisha. It is popularly known as
Biraja Khetra, which translates as "the place sacred to Goddess Biraja", and is located on the banks of the Baitarni Rivere. It was the capital of Odisha during the Kesri Dynasty , later supplanted by Cuttak. Now, it is the headquarters of Jajpur District. Jajpur District was formed by ‘Jajati Keshari’, the Somavanshi King in the early 10th century. The history of the Jajpur District from time immemorial is synonymous with the Biraja and Biraja Khetra. The Jajpur District came into being on 1 April 1993. Prior to that it was part of Cuttack District which divided into four Districts. The District is bounded by Keonjhar and Bhadrak Districts on its North, Cuttack on its South, Dhenkanal District on its west and Kendrapada District on its east.[31] Tourism in Jajpur District is developed around the archaeological museum of Ratnagiri, which is one of the important site museums of Archeological Survey of India [32]. Jajpur is located at 20.85
° N 86.33°E [33] and has an average elevation of 8 metres (26 ft). As of 2011 India census, [34] Jajpur had a population of 1,826,275.
The historical significance of Jajpur district is evident from the nomenclature of the district, which is believed to be named after the Somvanshi King `Jajati Keshari`, in the early 10th century. The history of Jajpur from time immemorial is synonymous with the Viraja or Viraja Khetra. History of Jajpur states that as a seat of ancient culture and a holy shrine for Hindus, this district was once studded with scores of ancient stone temples as in the temple town of Bhubaneshwar. A new political situation developed in the district with the rise of the Bhaumakaras in 736 AD. The two powerful dynasties, Bhaumas and Somvanshi reigned over the whole land mass of modern Odisha for almost four centuries and saw the formative period of life and culture of the people. This period was indeed a remarkable epoch. Somvanshi King Jajati Keshari made Jajpur his capital. History of Jajpur District says that Jajpur was not only the capital of two important dynasties but also has contributed a lot to the synthesis of different regions which flourished in Orissa (Odisha) over the years. The Jajpur District came into being on 1 April 1993. Prior to that, it was part of Cuttack District which divided into four Districts.The Jajpur was the oldest Capital of Odisha.Biraja Temple or Viraja Kshetra, is one of the ancient Hindu temples located in the Jajpur district of Odisha, India. This present temple was built in the 13th century. It is situated in the Jajpur township which is nearly 125 km north from Bhubaneswar
Report by Akshya Rout; Jajpur:
Legend shows that Guru Nanak Puri in 1506 AD through Bhadrak, Jajpur and Cuttack. The public of Jajpur does not know much about Guru Nanak’s visit to Jajpur and particularly about the historical places connected with Guru Nanak’s name, added Dr Padhi. [35] Sikhs have made some unsuccessful attempts to acquire those places for the purpose of building Gurudwaras, but due to political complications, the attempts have failed. Nearly twenty-five years ago, a team of scholars from Guru Nanak Dev University submitted a report on the different places in Orissa including Jajpur associated with the memory of Guru Nanak, said Baldev Singh the president of Gurudwara Singh Sabha of Jajpur.The memory of Guru Nanak is on the verge oblivion in Jajpur due to the gross negligence on the part of the authorities.
“There is also clear evidence in Bhadrak District that Guru Nanak came to Orissa. In Bhadrak there is a village called ‘Sangat’ which means mass prayer of Sikhs and Langar means community dining. In this village Nanak stayed and held mass prayer. There is a recorded plot here called ‘Nanak Diha’. Most probably Nanak stayed in this village and held his mass prayer,” added Dr Padhi.[35]However, the memory of Guru Nanak in Jajpur is about to be wiped out due to the gross negligence on the part of the authorities. “A well was dug in 1506 in Jajpur town to provide water by Guru Nanak and his disciples during the visit of Guru Nanak. Large numbers of people used the water of this well till few years back. Many consider the water of the tank as holy like the water of the river Ganga. But now some influential persons in a clear nexus with officials are trying to damage the 500 year old well”, said Gurucharana Singh Gill the state Sikh Pratinidhi Board. 3[5]
"The ancient well is now covered with garbage. It is a matter of regret that some persons are trying to erase the memory of Guru Nanak by leveling the well. The altar (
Gadi) of the Guru Nanak near Barahanath temple in village Baranath within Jajpur town where Nanak sat during his visit to Jajpur is now neglected. The altar should be preserved. . However, due to apathy of all concerned it could not be preserved in time. Though belated, the altar of Guru Nanak and the 500 year old well could still be restored in its original design. Many claimed that the residents of the town used to get water which had medicinal value", said Dr Eakadashi Padhi a researcher of Jajpur. [35]
Map 33.2 Map jajpur Orissa
“It may be mentioned here that two years back a group of Sikh scholars and some local Sikhs urged the district administration to preserve the altar (
gadi) of Guru Nanak and to renovate the well. Last year some Sikhs were pained to see that the well and the altar of Guru Nanak could not be preserved,” said Dr Padhi. [5] When contacted, district cultural officer Bijaya Mohanty [said], “The authority will include the memory of Guru Nanak in the historical places of Jajpur and these places will be developed shortly.”[36]
Cuttack
Guru Nanak visited Cuttack in his first itinerary after his visit to Balasore the Guru on his way to Jagan Nath Puri, took rest in the bank of Mahanadi and planted a twig of the Shahara tree (Streblus Asper) after having the twig as a
datan (tooth brush). In due course of time it grew into a big tree which out of reverence was called Datan Sahib. This religious shrine is now known as Guru Nanak Datan Sahib Gurdwara, Kaliaboda Cuttack. Here, among others, the local ruler Raja Partap Rudra Dev received instruction from him. The shrine commemorative of the Guru is outside the town on the bank of Mahanadi River near Kishti Ghat along the way to Jagannath Puri. It was earlier served by udasi priests. Now Gurdwara Datan Sahib or, locally, Gurdwara Kaliaboda has also been established.
Gurdwara Guru Nanak Datan Sahib or Kaliaboda Gurdwara
Photo 33.7. Gurdwara Guru Nanak Datan Sahib or Kaliaboda Gurdwara
In an article for the
Orissa Review written in 2003, [37] author Gitarani Praharaj describes the pastimes of Guru Nanak and Lord Chaitanya in Jagannatha Puri. Praharaj, a Curator of Archaeology for the Orissa State Museum in Bhubaneswar, offers many of the same comments given by H.H. Srila Bhakti Sravan Tirtha Goswami, which were included in yesterday’s segment. In fact, some of the content in Praharaj's article appears to have been taken directly from H.H. Bhakti Sravan Tirtha Maharaja's narration, to which Praharaj adds some details about this historical pastime, including a rather peculiar remark about Lord Caitanya.
Describing some of the local evidence of Guru Nanak's visit to Puri Dhama, Gitarani Praharaja writes the following:
"As regards the name 'Kaliaboda' it can be stated that one Kalia Pandit took the care of the place and so it has been named as 'Kaliaboda'. Again it can be stated in different connection. Kaliabedi was the father of Nanak and he was a Hindu. It was therefore possible that in order to show respect to the father of Nanak the place might have been named as such. There is no evidence to corroborate the above presumption. It is a subject for future research. Kaliaboda, nevertheless is an important place of pilgrimage for the Sikhs.
Narrating the events of Guru Nanak's party stopping along the River Mahanadi at Kaliaboda, Prahraj describes the scene in this way:
"Tradition says that after walking a long distance, he rested on the bank of river Mahanadi at Kaliaboda. Many people went to Nanak to pay their homage. This made Chaitanya Bharati envious who beat Nanak with a twig of Sahada tree. But at the very sight of Nanak the twig automatically dropped out of his hand and he implored his mercy. Nanak took the Sahada twig for brushing his teeth and planted the same on the spot. In course of time it grew into a beautiful tree which stood there for years. This is a sacred place of the Sikhs. As Nanak brushed his teeth here (danta) it is called 'Danton Saheeb'. But this legend has no historical basis."
It is quite unfortunate that Praharaj should have included this unsubstantiated anecdote in his article. Given the absence of any proper explanation, what to speak of the fact that he acknowledges there is no historical basis for the story, he has succeeded in casting a questionable light on the Lord Himself by suggesting that Mahaprabhu could become "envious" of Nanak, beating him with a twig because he was getting too much attention. This is obviously a ludicrous thing to suggest. If one were to include with such a story the transcendental details of the event, explaining exactly what Lord Caitanya was demonstrating by the pastime, it would be a different matter. Sadly, that's not the case.
In H.H. Bhakti Sravan Tirtha Swami's narration, you will recall this passage:
"A popular legend is told of how Guru Nanak was entering the temple of Lord Jagannath, he met Sri Chaitanya Mahaprabhu who was coming out. Both offered pranams to each other. Then Nanak turned and started to leave the temple. Mahaprabhu asked him why he was not going inside to have darshan. Guru Nanak replied ‘I have already seen the Lord’."
The article by Praharaja, like many other renditions of this pastime told by adherents to Sikhism, is obviously skewed in favor of making Nanak Acarya appear to be superior to Caitanya Mahaprabhu. Of course, the Gaudiya Vaisnavas will recognize such storytelling for just what it is. In fact, if the historical events described above by Bhakti Sravan Tirtha Swami are accurate, we see that Guru Nanak did not even recognize the Lord, believing that he had already gotten His darshan upon visiting Lord Jagannatha, when in fact the Supreme Personality of Godhead was right beside him, in the Form of Sri Caitanya, passing Nanak at the temple entrance.
In both Bhakti Sravan Tirtha Swami's article and in
Guru Nanak in Oriya Sources by Raghubir Singh Tak, which describes the Oriyan palm leaf manuscript narrating Lord Caitanya and Guru Nanak's visit to Puri, we find references to the statements made in
Chaitanya Bhagavata by Ishwar Das. Gitarani Praharaj mentions this reference, as well.
Bhakti Sravan Tirtha Swami describes Ishvar Das as being a close associate of Mahaprabhu's in Puri, and he is thought to have been the only biographer to write about the event. So it's not surprising that these Bhagavata references should be frequently mentioned in narrations about Lord Caitanya and Nanak Dev in Puri. However, some Gaudiya Vaisnavas believe Ishvar Das to be in an apasampradaya, and his
Chaitanya Bhagavata to be unbonafide literature. This is evidenced by the fact that his Oriyan Bhagavata states that Lord Caitanya is an incarnation of the Buddha.
We have featured many articles in the Sun about the Orissan amalgamation of Buddha/Jagannath worship, which attempted to codify Buddhism by associating it with Lord Visnu and His Dasavatar incarnations. While it is interesting to read narrations by the Orissan Vaisnavas as to the great historical events surrounding Lord Caitanya's visit to Jagannatha Puri, and Guru Nanak's simultaneous visit there, the reader should proceed with caution in accepting such narrations as fact.
As per the local tradition, the name Kaliaboda is told to be on the name of the person who used to look after the complex earlier. Here, among others, the local ruler Raja Partap Rudra Dev received instruction from him. At this, Chaitanya Bharati, the spiritual preceptor of the disciple got enraged. In order to show his spiritual power to his disciple and to Guru Nanak, he invoked Bhairon, his favourite god, to teach a lesson to Guru Nanak but his favourite god did not oblige him. At this Chaitanya Bharati him self with a branch of Shahara tree came presumably to chestise Guru Nanak. But the very sight of the Guru stunned him and the stick dropped from his hand. He fell at Guru Nanak’s feet and implored for the mercy. Guru Nanak picked up the stick used it as a datan and planted it there. In time it grew to be a tree. (Sh. A Dash IAS: Guru Nanak Quincentenary Celebrations Committee, Bhubaneswar, Orissa). The
datan was broken in a thunder storm in 1933 AD. The Vice Chancellor of Utkal university Dr Parija subjected the stem toa scientific examination and found that the age of the tree corresponds to the time of Guru Nanak’s visit.[38] The new building was constructed in 1935 under Dr Kartar Singh a professor at Ravanshaw College in 1935 AD [39] The Shrine commemorative of the Guru is outside the town on the bank of Mahanadi River near Kishti Ghat along the way to Jagannath Puri. It is served by Udasi priests. Now a Gurdwara has also been established; it is called Gurdwara Datan Sahib or, locally, Kaliaboda Gurdwara. The Gurudwara and a high school are run by Gurudwara Parbandhak committee Datan Saheb (Cuttack). [38][39]
Bhubneshwar
Photo 33.8. Gurdwara Bhubneshwar
Jagan Nath Puri
From Cuttack, Guru Nanak visited Jagan Nath Temple in Puri. According to David Smith (1868). “Puri is the most popular Spiritual center of peace and the country tranquility. The city of puri is anything but a heaven upon the earth.” Jagan Nath Puri is known as one of the famous four Dhams of Hinduism. Legends tell us that Guru Nanak arrived at Puri with his disciple ‘Mardana’ via Cuttack and Bhubneshwar. Guru Nanak reached Puri beach in the evening near the present
Swargdwar. He sat down in meditation. Mardana was hungry but being a Muslm he was not allowed to enter into Jagan Nath temple for the Mahaprasad. He blamed Guru Nanak for selecting such a place where they had to face starvation. Suddenly somebody appeared and offered food and drink carrying utensils of Gold in the early hours of morning. However there was a commotion in Jagan Nath temple that the gold utensils of the Lord were missing. Guru Nanak appeared to the king in his dream that night, Guru Nanak being offered food in gold utensils by Lord Jagannath himself. As the news of the theft was given to the Raja Partap Rudra Dev, he gave a broad smile and marched towards sea-beach in a procession to welcome the saint. Raja found that the saint was in meditation and the golden utensils were lying close by. The king and his party gave a hearty welcome to the saint who had came to Puri to pay homage to Lord Jagan nath.
Mangu Math Puri, Orissa:
He visited Puri and stayed in front of Sikh Paur. In the evening when the evening prayers (aarti) were being performed at Jagan Nath temple, Guru Nanak did not get up and joined the masses. The pandas questioned as to why he did not join Aarti. Guru Nanak replied, “I do not join false aarti.” “What is the True aarti?” he was questioned. Guru Nanak uttered his Arati in Raag Dhanasari: “
Gagan mah(i) thal rav(i) chand Deepak bane taarioka mandal janak moti.[1](SGGS, p. 663)
Upon the cosmic plate of the sky, the Sun and the moon are the lamps.
The stars and their orbs are the studded pearls.
The Fragrance of Sandalwood in the air is the temple incense, and the wind is the fan.
All the plants of world are the altar flowers in offering to you.
O Luminous Lord.II1II What a beautiful Aartee, lamp lit worship service this is!
O, Destroyer of fear, this is your ceremony of light.
The unstruck sound –current of the shabad is the vibration of the temple drums. Pause.
You have thousands of eyes, and yet you have no eyes.
You have thousands of forms and yet you do not have even one.
You have thousands of Lotus feet, and yet you do not have even one foot.
You have no nose, but you have thousands of noses.
This play of your entrances me.
Amongst all the is the light- you are that light-by this illumination, that light is radiant with in all. Through the Guru’s teachings, the light shines forth.
That which is pleasing to him is the lamp-lit worship service
My mind is enticed by the honey-sweet Lotus feet of the Lord. Day and night, I thirst for them.
Bestow the water of your mercy upon Nanak, the thirsty song-bird,
so that he may come to dwell in your Name. [40]
On explaining the meanings, the king fell at guru’s feet. The place was made into brick temple and named as Mangu Matth. Guru Nanak was invited to pay his visit to the temple at the time of Arati in the evening. All present were spell bounded by the Arati sung by Guru Nanak Dev ji.
In a paper entitled
Guru Nanak in Oriya Sources, author Raghubir Singh Tak describes an Oriyan palm leaf manuscript preserved in the Jagannath Temple Museum, which documents the point in history when Lord Caitanya Mahaprabhu and Guru Nanak were visiting the holy dhama at Puri Jagannath at the same time, along with other associates. Raghubir Singh Tak, formerly a Professor in the Department of Guru Nanak Studies, GNDU, describes the manuscript. According to Raghubir Singh Tak, (2003) [41] Account of Guru Nanak is given on folios 76-77 of an Oriya Palm-leaf manuscript as under:
“When Raja Pratap Rudra came to Shri Kshetra, a play by Rupa Goswami was being staged in the royal palace near sea shore. The surveyor of Bidansi came down from the horse back and said that Guru Nanak Gosain of North was coming to Jagan Naterh Puri accompanying seven niralambi saints. He had established a gaddi (religious seat) at Bhadrak. With a smile on his face, Chaitanya Mahaprabhu said that all the rivers rush towards the sea. Guru Nanak accompanied by seven saints arrived at Jagan Nath Puri on 5th of Maithuna month san 919 (1513 AD). Being Champak Dwadashi, there was heavy rush of pilgrims. The padihari (a guard on the Singh dwar) mistook Guru Nanak for Muslim and did not allow him to go into the temple. Guru Nanak sat under banyan tree just near the Singh dwar. In a congregation of pilgrims and saints, Guru Nanak read out from his pothi:
Nigam ru
a alekha jogdishi: Hairat bhagat pavat uplesha
Rahat mandar kandar tha:in: Jagatnath jag hridai gosain.
Then he miraculously demonstrated Jagannath’s image on his palm. Guru Nanak got prompt recognition and was conferred by the King of Puri; a robe of honour along with other gifts such as rice, coconut, Tulsi, twin torch (
jora Masa:l) chauri etc. Arrangement was made for the visit of Guru Nanak to the temple. On Hera: Panchami, Sri Chaitanya met Guru Nanak
A congregation was organized near Pitristambh. To listen to the sermons of Guru Nanak, Purshotam along with his brother and Mahalakshmi went to the congregation in the guise of devotees. Both the brothers started drawing water from the well and served water in the assembly. Mahalakshmi could not come in front of her husband’s elder brother, so she started carrying water from the base of the well through the stairs. It is known as Bauli Math. Hukam Das built this Bauli Math in san 927 (1521 AD) The translated from Oriya provided by Dr H.S. Patnaik of Utkal University.
Bhakta Panchak (Five Saints):
It is the title of a Palmleaf Oriya manuscript (No. 143), preserved in the Jagannath Temple Museum, Jagannath Puri. According to Sri Sada Shiv Rath Sharma, the Curator of the Museum, the author of the manuscript was Jasobant Das of Sisu Math, Puri. He is said to have been a contemporary of Raja Pratap Rudra Deo, who reigned over Orissa from 1504 to 1534 A.D.
The manuscript written (engraved) in Oriya script, contains description of the five saints: Chaitanya Mahaprabhu, Jagan Nath Das, Achuta Nand Das, Nanak Acharya and Sisuant Das. The size of the palmleaf is just that of a foot rule. Each page of the palmleaf manuscript contains five verse lines. The manuscript was copied by Sri Madhu Sudan Das in 1807 A.D. from an old manuscript. The opening lines of manuscript on page 14, dealing with Guru Nanak, are as under:
"I shall tell the life account of
bhakta. In the north, there was a Guru named Nanak, whose miraculous life account I will propound that will fascinate the heart of
bhaktas. The theme of the portion dealing with Guru Nanak’s visit read out by Sri Sada Shiv Rath Sharma is as under:
During the 13th year of the reign of Raja Pratap Rudra Deo of Puri, on
Bhadon Shukla Ekadashi sal 924 (Oriya year), Guru Nanak along with Mardana and fourteen other sanyasis arrived in the morning at Puri to visit Jagan Nath temple. From Guru Nanak’s dress (detailed in the manuscript) he was mistook for a
khaleefa (Caliph) and was not permitted to enter the premises of the temple. One of the sanyasis explained that Guru Nanak was the same person who had
shown/kautak (miracles) at Kaliaboda (Cuttack). Guru Nanak, along with the sanyasis, went near the seashore and started reciting
bhajans (devotional songs), as per his wont.
The king of Puri in his dream saw Lord Jagan Nath telling him not to perform any rituals and ceremonies in the temple (of Lord Jagan Nath) when He (Lord Jagan Nath) goes (in the morning and evening) to hear /
katha, bhajan (devotional service) of a saint (Guru Nanak) on Swarga Dwar near Pitri Stambh. On enquiry, it was found that there had been some disruptions in the daily performance of rituals in the temple. The king went to pay homage to Guru Nanak and saw, to his great surprise, that Lord Jagan Nath, Balram and Subhadra were standing there, while
bhajans were being recited. The king tendered his apology to Guru Nanak, presented him clothes and ornaments and took him to the temple of Lord Jagan Nath in a royal procession along with a band.
After visiting the temple, Guru Nanak sat near a banyan tree just opposite the temple, where now stands Mangu Math. Guru Nanak, while delivering his sermon, raised his palm vertically and the king saw the image of Lord Jagan Nath on the palm (the flags of Mangu Math and Bauli Math still bear the insignia of a white palm on their red flags). Guru Nanak was given a royal send off when after a stay for 24 days, he left Puri along with the sanyasis. The king of Puri and other persons accompanied him (Guru Nanak) to Chandi Nala (a place at a distance of about 23 Miles from Puri) on Jagannath road and bade him an impressive farewell.
Two of Guru Nanak’s Punjabi disciples called Mangoo and Gaddar established this Mangu math. The place was made into brick temple and named as Mangu Matth. In Samvat 1713, Haridas Udasi set up his dera. King of Puri made an endowment in the name of Guru Nanak and built some cottages there. The Gajapati Raja also granted the right of
chanvar seva or
Mayur Pankhi seva to be rendered by the Mahant of the Math. Later Raja Birka Kishore Dev granted a
sanad allowing
chanvar seva to Mongu Math in the 16th century. The total plot on which Math was established is 11 guntas and 21 biswa amounting to Rs.12,895/- as per records of 1873. The grandson of Mangal Dutt, Thakur Das started continuous free rations and attached two villages of Rs 2000/- income free of tax. The priests of the place continued free kitchen for quite some time. Later they developed their own families on the Gurdwara site and sold the properties. Later, only a few shops were left which were rented to get some funds for existence.[42]
In the year 1868 Smith, Sanitary Commissioner of Bengal reported that Punjabis came to Puri walking on foot about 2000 miles for long six months! They used to stay at Puri a day or two and walked back home happily. The Nanak Panthis were attracted to Lord Jagannath after Guru Nanak’s journey to Puri Dham. Guru Nanak’s association with Mangu Math and Galua Math have made them sacred which bear evidence of Nanak ji’s visit to Puri and his deep reverence for Lord Jagan Nath.[43]
Photo 33.9 Gurdwara Guru Nanak Baoli,
Puri Orissa, Photo 33. Baoli Math Puri
Photo 33. Bauli Math Udasi sect
Next day, the local people requested the Guru for a source of water, it being scarce in the area. Guru Nanak advised Mardana to dig a hole in the sandy surface of the sea-beach and to everyone’s surprise sweet water gushed out. A well of sweet water was later constructed around this source and a historical monument called Bauli Sahib or ‘Bauli Math’ was constructed by Baba Sri Chand ji, Udasi Son of Guru Nanak. The place is maintained by Udasis till date. Similarly Mangu Math was established near Singhdwar (Gate of Heaven) which was controlled by Nanak Panthies. Mention of this is made by J.S. Armstrong, Magistrate to the Commissionerate Orissa Division about its location, in the year 1873.[44]
About three Kms from the city on the sea shore there is a water source of sweet water known as Baoli Sahib created by Guru Nanak. There is no other place having such sweet water as that of Baoli Sahib in entire Orissa. All the visitors to the sea first have a wash in the sea and then in the Baoli sahib.[45]
In Samvat 1713, Haridas Udasi set up his dera. The grandson of Mangal Dutt, Thakur Das started continuous free rations and attached two villages of Rs 2000/- income free of tax. The priests of the place continued free kitchen for quite some time. Later they developed their own families on the Gurdwara site and sold the properties. Later, only a few shops were left which were rented to get some funds for existence.
Baba Shamsher Singh ji Delhi wale visited Baoli Sahib. Seeing its dilapidated condition, he built a beautiful Guru ke Mahal at the neglected places of Guru ji’s visit after purchasing a plot of land in Balia Panda and built Gurudwara Arti Saheb. A beautiful children park was constructed in front of the beautiful Gurudwara Arti Saheb In the memory of Bhai Himmat Singh. Gurdwara Arti Sahib is a four stories building and has comfortable rooms for sangat to stay and a langar is attached or fserving food for all the 24 hrs without any discrimination of religion, caste, creed and gender. This holy place of Puri is related to Bhagat Jaidev and Bhai Himmat Rai (Singh). Bhai Himmat Singh was the beloved one of the Ttenth Guru who in 1699 on the day of Baisakhi, offered his head to the Guru and was baptized as Singh through “
khande di pahul.” Bhai Himmat Rai ji was born on 18th January 1661 to mother Dhanu ji and father Guljari ji and brought up in Jagan Nath Puri. He came to Annandpur Sahib at the age of 17 years and at the time of amrit he was 38 years old. Bhai ji was devoted Sikh and was always ready to serve Guru Ghar. On 7th Dec.1705 in the battle field of Chamkor di Garhi, he fought bravely along with two
pyaras Bhai Sahib Singh and Bhai Mohkam Singh ji before sacrificing his life. The hymns of poet Bhagat Jaidev, the great saint of Orissa find venerable in Sri Guru Granth Sahib compiled by 5th Guru in 1604.[47]
Map 33.2. Guru Nanak in Orissa
The famous Hindu Temple of Jagannath, was visited by Guru Nanak Dev in 1509 during his eastern travels. He preached against idolatry and exhorted the people to sing praises of the One God, who is Formless and yet all forms are His. Gurdwara Baoli Sahib and Mangu Math served by Udasi priests commemorate the Guru's visit. These were first established by Bhai Almast, the notable Udasi preacher, during the middle of the seventeenth century.
Guru Nanak's meeting Sri Chaitanya Mahaprabu
Chaitanya Mahaprabhu and Guru Nanak both met at Puri and spent some time there. This incident is recorded in Chaitanya Bhagbat of Iswar Das written in Oriya in 17th Century. The author, Ishvar Das, was one of Mahaprabhu’s close associates in Puri, and the only biographer to mention the event, perhaps because the meeting was brief and only the eyewitness devotees of Puri knew about it. Ishvar Das writes: (Ishvar Das’s Chaitanya Bhagavat, Adhyaya 61).
Srinibasaye Viswambhara
Kirtan madyare vihar
Nanak Saranga ye dui
Rupa Sanatana duibhai
Jagai Madhai ekatra
Kirtan Karanti Nritya
“In the congregational singing led by Shri Chaitanya in Nagar Purushottama (Puri dham), Nanak and Saranga (another name for Mardana who played the sarangi), the two bothers Rupa and Sanatana along with Jagai and Madhai also joined in. Gopal Guru, for whom Guru Nanak had deep affection, was there as well, along with Nityananda Prabhu, who was considered an incarnation of Balarama. They all relished the kirtan at Jagannath Puri.” [48]
A popular legend is told of how Guru Nanak while entering the temple of Lord Jagannath, met Sri Chaitanya Mahaprabhu who was coming out. Both offered pranams to each other. Then Nanak turned and started to leave the temple. Mahaprabhu asked him why he was not going inside to have darshan. Guru Nanak replied ‘I have already seen the Lord’.
According to Padmabhushan Dr. Durgadas Basu, a National Research Professor, Guru Nanak was given mantra diksha by non other than Prabhu Nityananda while the latter was traveling through Bangladesh (Bengal). That Sri Nanak was a ‘mantra shishya’ of Nityananda Prabhu has been written down in his autobiography and the last chapter of the Guru Grantha Sahib, while elaborating the greatness and glory of the holy ‘Naam’.
In the Granth Sahib, it is written:
“Swasi grasi harinam samali
Simar bus vishwambhar ek”
"In order to attain salvation, one must chant the holy name of Ram, Hari or Vishwambhar." [49]
There is an excellent narration of Lord Caitanya's meeting with Guru Nanak at Puri Jagannatha, delivered by H.H. Srila Bhakti Sravan Tirtha Goswami of Gaudiya Matha. He writes:
"A contemporary of Mahaprabhu, Guru Nanak was older to Mahaprabhu by 16 years. He departed five years after the disappearance of Chaitanya Mahaprabhu. Nanak sought a religious path that avoided the formal structures of both Islam and Hinduism. However, in the Guru Granth Sahib, there are frequent references to Hari, Krishen, Gobind, Gopal and Ram.
Thus most of the names for God in Gurbani come directly from Vaishnava bhakti school. Clearly, Nanak dev ji believed in a God that was both formless and full of form, Nirgun as well as Sagun. One does not negate the other. Both coexist at the same time, resonating with Sri Chaitanya’s philosophy of ‘Achintya Bhed Abhed’ (inconceivable unity in duality).
In 1506 Nanak visited seven regions across India. He lived for 71 years and within his life time he is believed to have spent 25 years travelling all over the country from Himalaya to Cape Comorin.
He also visited Mecca and Madina, Turkey and China. It has been estimated that he had walked about 50,000 miles on foot with wooden sandals. He also converted Raja Seonath, the king of Ceylon to his own religion. Before proceeding towards Ceylon he visited Orissa.
Legend says that Guru Nanak arrived at Puri with his disciple 'Mardana' a Muslim follower. When Guru Nanak reached Puri beach in the evening near the present Swargadwar, he sat down in meditation.
Mardana was hungry but as he was a Muslim he was not allowed to enter the Jagannath temple for Mahaprasad. So the disciple blamed Nanak for selecting such a place where they had to face starvation.
Suddenly at that time somebody appeared and offered food and drink in golden utensils. In the early hours of morning however there was a commotion in the Jagannath temple because the gold utensils of the Lord were missing.
The news was conveyed to the Maharaja of Puri. Guru Nanak appeared to the Raja in his dream that night. So when the Raja heard about the theft, he smiled and marched towards sea-beach in a procession to welcome the saint.
The Raja found the saint in meditation and the gold utensils were lying close by. Then the king and his party gave a hearty reception to the saint who had come to Puri to pay his homage to Lord Jagannath.
Nanak was invited to visit the temple at the time of Arati in the evening. When the arati started, Guru Nanak stood silent, not participating. Later when asked why, he said, this was not homage enough to the glory and wonder of the Lord of the Universe, to whom Nature paid a far more sublime tribute. In reply, he sang verses which remain immortal for their exquisite mystic poetry:
“In the salver of the sky The Sun and Moon shine like lamps,
The galaxy of stars are scattered like pearls;
The chandan-scented winds waft as Thine incense,
The forests are Thy flowers.
(Thus) is Thy arati performed,
O, Thou Destroyer of fear!”
Once when his disciples were thirsty but had no water to drink, he requested them to dig a hole in the sandy surface of sea-beach and to their surprise sweet water came out. A well was constructed around this hole. Near that well a Gurudwara called Bauli Saheb came into existence. This is now called 'Baulimath'. This is a sacred place of pilgrimage for the Sikhs. [47]
Sri Chaitanya Bhagwata
It is an Oriya manuscript written by Sri Ishwar Das. It was donated by Prachi Samiti, Cuttack to Utkal University, Bhubaneshwar. The manuscript was edited by Rai Bahadur Arthabaltaba Mohanty and published by the University in 1953. The author does not provide any date of his work. However, Prabhat Kumar Mukhopadhaya deems it as a work of sixteenth century, whereas Bimanbehari Majumdar is of the opinion that the work is of eighteenth century.
Sri Chaitanya Bhagwata is a detailed biographical account of Sri Chaitanya (1485-1533 A.D.) but no incident of his life is dated; The book contains as many as five references to Guru Nanak on pages 268, 279-80, 382-83, 405-9 and 429."[51]
Return Journey
From Puri Guru Nanak started his return journey to Punjab through Madhya Pradesh, Uttter Pradesh and Haryana. He proceeded along Chilka lake enjoying its natural flora and fauna. Thereafter he turned along Mahanadi towards MP through Khorda, Raja-Ranapur, Nayagon and Sanagarh enjoying the nature in the villages and the jungles around. [52]
References
[1] Dr Surinder Singh Kohli, 1969. Travels of Guru Nanak, Chandigarh, Punjab University, 3rd edition 1997, pp. 58-59).
[2] Gyani Gyan Singh, Twareekh Guru Khalsa, p.126.
[3] Dr Surinder Singh Kohli, 1969. Travels of Guru Nanak, pp. 58-59)
[4] Giani Lal Singh Sangrur, 1940, Guru Khalsa Tewareekh, Ludhiana, Lahore Book Shop, 3rd Edition, 1955 p.72)
[5] Giani Fauja Singh, (1969), 'Singh Sabha Patrika' New Delhi (Dec. 83 -Jan -84),
[6] Guru Nanak Chamatkar, New Delhi 2006.
[7] Gaini Ishar Singh Nara - New Delhi 2008, [8]
Peasants and Monks in British India
[8] (a) Buchanan, Account of Shahabad, 1812–1813, 63–64. (b) Buchanan, Bihar and Patna, 1811–1812, 1:67–68. In the published version of this passage, kholesah is spelled khalesah, an error that would have rendered Buchanan’s observation devoid of meaning were it not for his qualifier (“or original Sikhs”) and his use of the term kholesah elsewhere (see, for instance, the description on p. 368).
[9] 36. See McLeod, Evolution of the Sikh Community, 6–7, on the several religious strands in Guru Nanak’s teachings.
[10] Many Dasnamis Sanyasis today contend that Shri Chand was saddened (udas) at being passed over by his father for leadership of the religious community, and hence his followers have since borne the appellation “Udasin,” or full of sorrow (see Ghurye, Indian Sadhus, 141–43). Ghurye views this etymological explanation with skepticism, noting that “even the sectarian Udasins themselves are hard put to it to provide a rational explanation of the term.”
[11] Ved Parkash, The Sikhs in Bihar (Patna: Janaki Prakashan, 1981), 152: “Amar excommunicated the Udasins, lest the new Sikh religion should meet the same fate as the other mendicant orders of the country.” Parkash does not elaborate on the nature of that fate.
[12] H. A. Rose, “Udasis,” in James Hastings, ed., Encyclopedia of Religion and Ethics (New York: Charles Scribner and Sons, 1921), 504. Rose notes that one of these subsects, Bhagat Bhagwan, claims a large following among Udasins in Eastern India. This statement is corroborated by Ghurye, Indian Sadhus, 145, who, however, notes a comparatively small following in western Bihar. Though Buchanan refers to the prevailing Nanakpanthis in Bihar only as Kholesah Sikhs and Nanakshahis, it seems probable that they belonged to the Bhagat Bhagwan sub-sect of Udasins.
[13] On the nineteenth and twentieth centuries, see Rajiv A. Kapur, Sikh Separatism: The Politics of Faith (London: Allen and Unwin, 1986); and Fox, Lions of the Punjab. Sachchidanand Sharma, Udasi Sampraday aur Kavi Sant Rena [The Udasi Sampraday and the Poet-Saint Rena] (Dehradun: Sahitya Sadan, 1967), 22–23, argues that many Udasins no longer wish to acknowledge their historical connection to Guru Nanak and the Sikhs because the Akali-led Gurudvara reclamation movement of 1921 displaced Udasin control of many Sikh shrines in the Punjab.
[14] Buchanan, Bihar and Patna, 1811–1812, 1:387–89; see also 358. Parshuram Chaturvedi, an encyclopedic source on medieval saints and bhakti literature, has noted more recently that Udasins have assumed many of the superficial traits of Hindu sadhus, and have assimilated many standard Hindu customs; see Uttari Bharat ki Sant-Parampara, 425.
[15] The Imperial Gazetteer of India, Vol VIII, New Delhi, first pub. 1969 , reprint n.d. p.23
[16] Hunter W.W., Statistical Account of Bengal VIII, Concept Publishing Co. Delhi (first edition 1877) reprint, 1976, pp.270, 275, 74.
[17] Buchanan observed, “The Equally strange the Dacca Kewats have become followers of the Nanak Shahi faith. Their Guru is the Mahant of the Shuja'at-pur Akhara; their Purohit a Maithila Brahman, called Sam-ojha. (James Wise, (1883), Notes on the Races, Castes and Trades of Eastern Bengal , London , Her Majesty's printer Harrison and Sons , p. 325)
[18]
Bhadrak - Wikipedia.
[19]
http://timesofindia.indiatimes.com/...mutt-cries-for-attention/articleshow/36466458
[20] Dash A, saint Nanak, Guru Nanak Quincentenary Celebration Committee, Bhubneshwar, 1971, p.40.
[21] Orissa Review
[22] Raghubir Singh Tak and Sabinderjit Singh Sagar, Guru Nanak’s visit to Bhadarak, Journal of Sikh Studies,Vol IV, No. 1 February, 1977, pp.147-165)
[23] Dash A, saint Nanak, Guru Nanak Quincentenary Celebration Committee, Bhubneshwar, 1971, p.40-41.
[24] Op cit p.43
[25] Op cit p.41
[26] Sri Sachindananda Mishra, “Mughal Tamaasaar Rachna kaal’, Jhankaar, oriya Monthly, Cuttack, January 1974, p.940: ‘Yahan Vasant vividha vidvahuvan pandita, mandita kavisekhara vahuvidha.
Brahmana kalam jebar ambushiha; vaidya vedar dvahi phiarata hai.
Guru Nanak ji ke sastracharcha, nisivasra se sangat mahale.
[27] Ibid, p.940 ‘Sangeeta Vidayare nama atai sangtsa, Nanak Gurunka Gadi ethare mahata.’
[28] Krishan Chader Behara, reader department of Oriya Ravinshaw college cuttack in a letter to Sabinderjit Singh Sagar who consider its compilation earlier to 1803 AD
[29] Sri Sachindananda Mishra, “Mughal Tamaasaar Rachna kaal’, Jhankaar, oriya Monthly, Cuttack, January 1974, p.940
[30] Journal of Sikh Studies: Bhadrak, Vol IV, No.1, Feb 1977, pp.147-165
[31]
Jajpur - Wikipedia
[32] History of Jajapur, NIC.
[33]
Maps, Weather, Videos, and Airports for Jajpur, India.
[34]
Census of India 2001: Data from the 2001 Census, including cities, villages and towns . Census Commission of India.
[35] Originally published by
orissadiary.com, commentary by Sikh24.com Editors.
https://www.sikh24.com/2012/01/05/memory-of-guru-nanak-erased-in-jajpur/#.VYtGKFJCDIU
[36]
http://www.dailypioneer.com/nation/30798-guru-nanak-legacy-in-odisha-forgotten.html
[37] Gitarani Praharaj , Orissa Review June,2003.
[38] Report by S. Sabinbderjit Singh Sagar and S. Raghubir Singh Tak, 1974, Journal of Sikh Studies, Vol I, No 2, August 1974, Department oif Guru Nanak Studies, Guru Nanak Dev University, Amritsar, pp.127-140
[39]
gurbaani.com - This website is for sale! - gurbaani Resources and Information.
[40]Sri Guru Granth Sahib, p. 663
[41] Raghubir Singh Tak, 2003 Guru Nanak and His Teachings edited by Madanjit Kaur, Amritsar, Guru Nanak Dev University p.163-165: The translated from oriya provided by Dr H.S. Patnaik of Utkal University,
[42] Gyani Gyan Singh, 1997, Gurdham Sangreh, Sri Amritsar, Dharam Parchar Committee SGPC, 15 Decr p.42.
[43] Gitarani Praharaj , Orissa Review June,2009.
[44] Gyani Gyan Singh, 1997, Gurdham Sangreh, p.42-43
[45] Gurmukh Singh, September 1995, Sikh Shrines, Amritsar, Singh Bros, p. 338.
[46]
gurbaani.com - This website is for sale! - gurbaani Resources and Information.
[47] Gyani Gyan Singh, 1997, Gurdham Sangreh p.42, Mangu Math, Baoli sahib
[48] Ishvar Das’s Chaitanya Bhagavat Adhyaya 64.
[49]
The Sampradaya Sun - Independent Vaisnava News - Feature Stories - November 2009
[50] Gitarani Praharaj , Orissa Review June,2003.
[51]
http://hindi.speakingtree.in/spirit...th-and-rituals/baba-nanak-visited-puri-orissa
[52] Gyani Gian Singh, Twareekh Khalsa Dasan Guruan, Guru 1, Part 1, p. 129
