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Travels of Guru Nanak: A Brief
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<blockquote data-quote="dalvinder45" data-source="post: 225147" data-attributes="member: 26009"><p style="text-align: center"><strong>KAMRUP</strong></p> <p style="text-align: center"><strong></strong></p> <p style="text-align: center"><strong>[ATTACH=full]22427[/ATTACH]</strong></p> <p style="text-align: center"><strong>Map 20.1. of Assam including erstwhile Kamrup</strong></p><p></p><p>From Dhaka Guru Nanak set out for Kamrup. The Koch kings ruled the then Kamroop kingdom and its extent included Dhubri, Goalpara, Kokrajhar, Barpeta, Nalabari and Kamrup district of modern Assam, portions of Northern Bengal and Mymen Singh of Bangla Desh [20.1][20.2]. According to D. Nath, 1989, [20.3] Bishwa Singh ruled over from 1509-1540. Bishwa Singha also subjugated Bhuyans. Since this is generally the period of Guru Nanak’s visit to Kamroop, Koch King Bishwa Singh can be considered as the ruler of Kamroop.</p><p></p><p>Those days the most frequented route of travel from Dhaka to Kamrup was the Brahmaputra River. The present day districts of Goalpara, Kamrup-Rangpur and Cooch- Bihar constituted Kamrup.Guru Nanak reached Dhubri by boat which is these days an important town of the Goalpara district. To commemorate Guru Nanak’s visit to the place, Guru Tegh Bahadur later on got a raised a platform in the memory of Guru Nanak by bringing in earth from Rangamati. The <em>Goalpara Gazetteer</em> records that the Muslim soldiers helped, Guru Tegh Bahadur by bringing in the earth in their shields.</p><p></p><p>From Dhubri Guru Nanak went on to Guwahati by boat in the Brahmaputra. The town was then named Prayāga Jyotispur.In the beginning of the 16th century, the people of Kamrup were very proficient in tantra. They were worshippers of Shakti. Although the Muslims had once demolished the temple of Kāmākhya goddess, but the people s belief could not be shattered.Mostly the people of Kochi tribe inhabited the Kamrup region. They worshipped goddess Kāmākhya and offered human sacrifice to the goddess.Janamsakhis are unanimous in Guru Nanak’s visit to Kamroop though they are vague about date and time, places, events and persons visited buy Guru Nanak. They being the oldest source of Guru Nanak’s life and travels help us with some information about events and their possible location and individuals involved. The most discussed episode from these Jansakhis is of the magical women of Kamroop.</p><p></p><p>Both these Janam Sakhis have the same anecdote stating that the women were the leaders of the area and they magically converted Mardana into a lamb which Guru Nanak got released. The event has been related to Khasi and Jaintia Hills where the women domination existed.</p><p></p><p><strong>Redeeming of Noorshah</strong></p><p><strong></strong></p><p><strong>Episode in Puratan Janamskhi</strong></p><p></p><p>The episode of redeeming Noor Shah and other magical <a href="http://www.sikhphilosophy.net/tags/women/" target="_blank">women</a> in Kamroop is recorded by Bhai Vir Singh as ‘Noor Shah Nistara’ in Puratan Janamsakhi.[20.4.]</p><p></p><p>“They (Guru Nanak and his companions) came to Kauru (Kamrup) state. One day Mardana felt hungry. Mardana said: “Respected Lord! If you permit I shall go to the city.” Guru Nanak said, “Mardana! This is Kavroo (Kamroop). This is ruled by women. If you wish, you can go (at your own risk).” Mardana went and stood before the house of a woman. The woman called him and asked the reason of his standing. He asked for <a href="http://www.sikhphilosophy.net/tags/food/" target="_blank">food</a>. The woman called him in. As he entered her house, the woman put a thread around his neck and tied him like a lamb. She went to bring water from outside source. Baba (Guru Nanak) had an insight and found Mardana tied like a sheep. Baba came to the place. By then woman returned after bringing pitcher of water. Guru Nanak asked,” Has our man come here?” She said: “No! No one came here, Check yourself.”</p><p></p><p>Baba uttered: “The trader women of barren land, ask fragrance for free. Without <a href="http://www.sikhphilosophy.net/tags/good/" target="_blank">good</a> deeds, how can they get their husbands?”</p><p></p><p>At this the pitcher got stuck on woman’s head, it could not be brought down. She carried it on her head due to her falsehood. Noorshah (their leader of the area) was informed: An expert magician has come. The pitcher from the head (of the woman) has got stuck; it cannot be brought down. Noorshah ordered: “Whosoever is expert magician in the city must not stay back’. Where ever expert magicians were in the city, they all came with their magical powers. Some came on a tree; some came on lion’s skin; some came on moon; some came on wall; some brought a garden along and some came beating the drum. Everyone tried to mesmerize in her own way by tying threads around. Baba saw Mardana tied Baba laughed and said: “O Mardana! Bow down saying Lord’s Name (Waheguru).” The thread broke. Guru Nanak gave rebec to Mardana and asked him to play the rebec. Mardana played the rebec. Guru Nanak sang Wadhans M:1</p><p></p><p><em> The virtuous bride ravishes and enjoys her Husband Lord; why does the unworthy one cry out? If she were to become virtuous, then she too could enjoy her Husband Lord. My Husband Lord is loving and playful; why should the soul-bride enjoy any other? If the soul-bride does good deeds, and makes her mind the thread, she obtains the jewel, which cannot be purchased for any price, strung upon the thread of her consciousness. I ask, but I do not follow the way shown to me; still, I claim to have reached my destination. I do not speak with You, O my Husband Lord; how then can I come to have a place in Your home? O Nanak, without the One, there is no other at all. If the soul-bride remains attached to You then she shall enjoy her Husband Lord.</em></p><p><em></em></p><p> <em></em>Noorshah tried every magic; nothing happened. Guru Nanak asked: “Have you agreed to the crime?” She kept her head down. All the drums stopped and started dancing on the hymn. Guru Nanak said: “Mardana! Play the rebec,” and sang in Aasa Rag.</p><p><em>The urges of the heart are like cymbals and ankle-bells; the drum of the world resounds with the beat. Narad dances to the tune of the Dark Age of Kali Yuga; where can the celibates and the men of truth place their feet? Nanak is a sacrifice to the Nam, the Name of the Lord. The world is blind; our Lord and Master is All-seeing. The disciple feeds on the Guru; out of love for bread, he comes to dwell in his home. If one were to live and eat for hundreds of years, that day alone would be auspicious, when he recognizes his Lord and Master. Beholding the sight of the petitioner, compassion is not aroused. No one lives without give and take. The king administers justice only if his palm is greased. No one is moved by the Name of </em><a href="http://www.sikhphilosophy.net/tags/god/" target="_blank"><em>God</em></a><em>. O Nanak, they are human beings in</em> <em>form and name only; by their deeds they are dogs</em> — <em>this is the Command of the Lord’s Court.</em></p><p></p><p>Thereafter Guru Baba uttered a Shlok.</p><p></p><p><em>We are good at talking, but our actions are </em><a href="http://www.sikhphilosophy.net/tags/bad/" target="_blank"><em>bad</em></a><em>. Mentally, we are impure and black, but outwardly, we appear white. We imitate those who stand and serve at the Lord’s Door. They are attuned to the Love of their Husband Lord, and they experience the pleasure of His Love. They remain powerless, even while they have power; they remain humble and meek. O Nanak, our lives become profitable if we associate with them. (SGGS, p.85)</em></p><p></p><p></p><p></p><p>At last, they fell at Guru Nanak’s feet and stood putting cloth around their necks and said: “How can we be redeemed? How can this pitcher removed from the head?” Guru Baba said: “Calling God’s name (Wahiguru) you should remove the pitcher from her head. You will also be redeemed. Go on praying on God’s Name.” They all fell on Guru’s feet and became the True God seeker <a href="http://www.sikhphilosophy.net/tags/sikhs/" target="_blank">Sikhs</a>.</p><p></p><p><strong>Location of Guru Nanak’s visit to Kamroop </strong></p><p><strong></strong></p><p> <strong></strong>There are two different views about place of the legend of Mardana's conversion to a lamb. While Gyani Gyan Singh [20.5] and other writers attribute this to a place named Dhanpur (near Dacca) now Bangladesh, Dr. Tarlocahn Singh [20.6] relates this incidence to Guwahati. According to him Mardana was made a lamb by Noor Shah at Guwahti. Mardana, eager to see the town, proceeded alone after taking permission from Guru Nanak. At that time Guwahti was said to be ruled by a queen. An indication to this is available in "The Background of Assamese culture' by S.K., Bhuyan[20.7] as follows.</p><p></p><p>"A state is stated to have existed in a certain part of the country inhabited only by women, governed by a woman ruler with help of women ministers and soldiers and any male stranger unknowingly stepping into it was sapped to death."</p><p></p><p>As Mardana entered the town, the local women converted Mardana into a lamb and tied him up under a roof. After the long wait for return of Mardana, Guru Nanak himself left for the city to search for him. The magic women among whom Noor Shah was the chief, were pleased to find Guru Nanak also in their net.[20..8]</p><p></p><p>They tried all tricks of magic on the Guru but failed. They realised that the Guru was a great saint and no ordinary person. Meanwhile Guru Nanak went to Mardana and broke the thread from his neck. The magic spell broke and Mardana turned into original shape of a man.</p><p></p><p>Noor Shah and the other women soon recognised their folly and fell at Guru's feet and requested for forgiveness which he gave without reservation. He established a place for religious meetings and prayer (Dharamsal) at Guwahati and proceeded towards Hajo, another Hindu religious centre. He visited Matsayadhavaj, where a temple exists in honour of Lord Vishnu. Mardana Kund and Bala Kund commemorate Guru's visit to this place. [20.9]</p><p></p><p>Bhai Vir Singh mentions in Guru Nanak Chamtkar [20.10] p.232: The real name of Noor Shah was Padma. Her father’s name was Narinder Nath. A Muslim <a href="http://www.sikhphilosophy.net/tags/sufi/" target="_blank">Sufi</a> Noor Shah was an expert in magic. Narinder Nath and daughter were so impressed by him that they became his followers. When Noor Shah died, his seat was taken over by Padma. As a result people started calling Padma as Noor Shah.</p><p></p><p>Gyani Lal Singh Sangrur [20.11] considers this event to have happened at Dhanpur. Dr Tarlochan Singh [20.12] also follows the same line and states that this event occurred at Dhanpur. He also quoted Bhai Vir Singh and Gyani Gyan Singh to confirm his view point. (p.169) [20.13] Gyani Gian Singh[20.14] mentions the location of Barchha Sahib at Dhanpur and a grave of Noor Shah to a village Kalar near Dacca. He also mentions Guwahati, Gwalpada and Damdama Sahib as the places connected with the visit of Ninth Guru (p.120) [20.15] in Kamroop. Dr Surinder Singh Kohli also mentions the place of this event as Dhanpur (p.42)[20.16] but according to SK Bhuyan [20.17] “Guru Nanak, the father of the valiant community, had the bitter anguish of finding the brave Punjabi servant Mardana converted in to lamb before his very eyes by a woman of this country (Kamroop), who could as well reconvert the young man to his natural anatomical shape according to her personal and private needs.[20.17] All the Janamsakhis and other sources agree that this event occurred in Kamroop. Dhanpur is not in Kamroop; hence cannot be accepted at the face value since only Gyani Gian Singh has mentioned this originally which appears to have been copied by others.</p><p></p><p>Almost all the Janamsakhis mention of magic in Kamrup. Bhai Bala Janamsakhi edited by Surinder Singh Kohli though starts differently “<em>Age Karu des jai pae. Tan Mardana akhia ji, ih sahar tan hachha nazar anwda hai. Ithon kuchh khai aavan. …….oh dovain sikh hoi Guru Nanak de una de pichhe sangat hoi</em>…” [20.18] Later the story is generally on the similar lines though the name Noorshah has not appeared in this Janamsakhi.</p><p></p><p>In Guru Nanak Chamtkar, [2019] p.232, Bhai Vir Singh mentions: The real name of Noor Shah was Padma. Her father’s name was Narinder Nath. A Muslim Sufi Noor Shah was an expert in magic. Narinder Nath and daughter were so impressed by him that they became his followers. When Noor Shah died, his seat was taken over by Padma. As a result people started calling Padma as Noor Shah.</p><p></p><p></p><p></p><p>Janam Sakhi B-40 ed by Piar Singh (2nd edn 1989) [20.20] published by Guru Nanak Dev University Amritsar, pp. 85-86 has also got the story of Magic women on similar lines without naming the place as Kamroop and the name of the leader as Noorshah.</p><p></p><p>Both Giani Lal Singh [20.21] and Dr Surinder Singh Kohli [20.22]accept the existence of Gurdwara Damdama Sahib constructed at the place where the Guru rested at Dhubri. This researcher has visited the Gurdwara at Dhubri twice first in 1971 and later in 1988, 2014, and 2015and found Gurdwara Damdama Sahib East Garo Hills Dhubri Sahib commemorating Guru Nanak’s visit to the area near Gurdwara Guru Tegh Bahadur.</p><p></p><p>Janamsakhis mention Noorshah as the leader of the community[20.23]. Garo tribe living in Dhubri and the adjoining Garo Hill Districts of Meghalaya has the matrilineal system. This Garo area starts from the other bank of Brahmaputra and can be reached by boat. Meghalaya has one of the world's largest surviving matrilineal system. Since this is the only place where the matrilineal system existed at the time in India, and this being a part of Kamroop state, the event of Noorshah and other women most likely relates to Garo area.</p><p></p><p>The Garo Kingdom of Meghalaya originated from Tibet, from where they went to the present Cooch Behar and then to Dhubri. Then they moved on to Jogighopa, present Kamakhya Hills, along the Brahmaputra valley and finally spread in Goalpara or the Habraghat Pargana. The Garos prospered in the Habraghat Pargana neighborhood.</p><p>[ATTACH=full]22428[/ATTACH]</p><p style="text-align: center"><strong>Photo 21.1 Damdama Sahib East Garo Hills</strong>.</p><p>[ATTACH=full]22429[/ATTACH]</p><p style="text-align: center"><strong>21.2 Gurdwara Guru Tegh Bahadur Sahib Dhubri</strong></p> <p style="text-align: center"></p> <p style="text-align: center">[ATTACH=full]22432[/ATTACH]<p style="text-align: left">[ATTACH=full]22431[/ATTACH]</p></p> <p style="text-align: center"><strong>21.3. Old Manuscript of Sri Guru Granth sahib. 21.4. Well got dug by Guru Tegh Bahdur</strong></p> <p style="text-align: center">[ATTACH=full]22433[/ATTACH][ATTACH=full]22434[/ATTACH]</p> <p style="text-align: center"><span style="font-size: 15px"><strong>21.5.An Old Photo of Damdma Sahib 21.6. The Pathar thrown by Neta Dhoban on Guru Tegh Bahadur</strong></span></p><p></p><p>The Garos and also the Khasis and Jaintias of Meghalaya are purely matrilineal society and as such the descent of an individual either men or women is always reckoned and traced from the mother alone and through her genealogical tree traces its origin back to the common ancesters. The matrilineal system gave the woman, the wife and the mother, a social rather than a personal standing.[20.24]</p><p></p><p>In this matrilineal society, the blood relations on the mother's side are known as the "Cognates" and "Agnates" refer to the paternal side. The cognates trace their origin from a common ancestress and their lineal descent is from mother to daughter, just the opposite from other societies. Marriage is also strictly exogamous, i.e., outside the cognates. Marriage with agnates is permissible subject to certain restrictions. Marriage with near cousins is forbidden. The inheritance in the society is strictly determined by the principle of Unigeniture.</p><p>[ATTACH=full]22435[/ATTACH]</p><p>In the Garo lineage system, the youngest daughter inherits the family property by default, unless another daughter is so named by the parents. She then becomes designated as <em>nokna</em> meaning 'for the house or home'. If there are no daughters, a chosen daughter-in-law (bohari) or an adopted child (deragata) comes to stay in the house and inherit the property. The Khasi and Jaintia (also called Syntengs) have the custom of ia rap iing, where the family adopts a girl from another family, perform religious ceremonies with the community, and she then becomes ka trai iing (head of the house).[20..25]</p><p></p><p>Dhubri area is adjoining East Garo Hills. Before going into Garo Hills the Garo tribe had a control of Dhubri areas of Kamoroop as well. The area of Gurdwara Dumduma Sahib is still known as East Garo Hills and named as such. This was got confirmed by the researcher from Additional Deputy Commissioner of Dhubri after he checked up the records. Guru Nanak’s visit is still known as Garo Hill area. Since the women controlled the Garo tribe, it might have been under control of Queen Noor Shah who practiced black magic, and possessed strange powers. She is stated to have many women slaves to whom she had taught witchcraft and black magic.</p><p></p><p>Thus Noorshah being the leader of community indicates that she belonged to Garo tribe. Noorshah is a Muslim name. The Dhubri district is one among the many Muslim Majority districts of Assam. The largest religious group in the district are the Muslims with 1,216,455 (74.29%) followers, while Hindus/Sikhs and Christians constitute 405,065 and 12,477 inhabitants respectively. [20.26][20.27]</p><p></p><p><strong>Muslim Kingdom</strong>:</p><p></p><p>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 <em>Kamru</em>.[20.28][20.29] As stated above Allauddin Hussain Shah had extended his rule in 1498 till Barnadi covering entire Kamroop. It showed that Islamic influence existed in the region before Guru Nanak’s visit and Sufi saints might have visited during the period. 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) [20.30] (p. 121)</p><p></p><p>Dr Kohli mentions that Guru Nanak also visited Khasi Hills (Travels of Guru Nanak). [20.31] As the tribesmen there too follow the traditional matrilineal norm, wherein the <em>Khun Khaddu</em> (or the youngest daughter) inherits all the property and responsibilities for the family. Having visited Dhubri, this researcher visited Guwahati and Shillong to trace the origin of the event but could not relate this event to any other place than Dhubri and adjoining areas. Thus the location of this event should be attributed to Dhubri or adjoining Garo Hill Districts. Dhubri is on national highway Guwahati-Siliguri-Patna. To reach by air nearest airports are Guwahati and Bagdogra. From Guwahati and Siliguri close to Bagdogra, intercity trains are available direct to Dhubri. 44 trains are available on new Jalpaiguri-Guwahati route each day. New Delhi-Dibrugarh Rajdhani also gets you closer at New Cooch Behar wherefrom train or local/hired transport can take one to Dhubri. Gurdwara Sahib has good arrangements for stay.</p><p></p><p><strong>References</strong></p><p></p><p>[20.1] Surinder Singh Kohli, Dr 1997, Travels of Guru Nanak, Punjab University Chandigarh 3rd edition.</p><p>[20.2] Sircar J.N. 19 90 and Sircar D.C1990 as cited in 10</p><p>[20.3] Nath D, 1989, History of Koch Kingdom, 1515-1615, Delhi, pp. 27-28.</p><p>[20.4] Puratan Janamsakhi edited by Bhai Vir Singh: 2006, pp.74-79</p><p>[20.5] Gyani Lal Singh Sangrur; Guru Khalsa Twareekh, 1955 (3rd edn), p. 68</p><p>[20.6] Tarlochan Singh (Dr) Jeevan Charit Guru Nanak Devji, p. 172. </p><p>[20.7] Bhuyan SK Dr., 1968, Tunkhungia Buranji or A History of Assam (1681–1826), p. 199</p><p>[20.8] Surinder Singh Kohli (Dr.) (ed.) 1990, Janamsakhi Bhai Bala, Punjab University Publication Bureau, Chandigarh, Second edn, pp. 152-153.</p><p>[20.9] Bhai Vir Singh Noor Shah Nistara’ in Puratan Janamsakhi</p><p>[20.10] Bhai Vir Singh, Guru Nanak Chamtkar, 2nd edn, p.232</p><p>[20.11] Gyani Lal Singh Sangrur; Guru Khalsa Twareekh, 1955 (3rd edn), p. 68</p><p>[20.12.] Mohammad Kazim wrote in Description of Assam, wrote in Asiatic Researches I, p. 181 as quoted by Tarlochan Singh (Dr) Jeevan Charit Guru Nanak Devji, p. 172. </p><p>[20.13] Trilochan Singh (Dr) Jeevan Charit Guru Nanak Devji, p. 169</p><p>[20.14]. Gyani Gyan Singh, p.120</p><p>[20.15]. Op.Cit.</p><p>[20.16] Dr. Surinder Singh Kohli, p.42</p><p>[20.17]. Bhuyan SK Dr., 1968, Tunkhungia Buranji or A History of Assam (1681–1826), p. 199</p><p>[20.18]. Dr Surinder Singh Kohli, Travels of Guru Nanak p.42</p><p>[20.19]. Bhai Vir Singh, Guru Nanak Chamtkar, second edn, p.232</p><p>[20.20]. Piar Singh, 1989, B-40 Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Sri Amritsar, p.12</p><p>[20.21]. Gyani Gian Singh, 2002 (reprint), Gurdham Sangreh, Dharam Parchar Committee Sri Amritsar, p.40, p.120.</p><p>[20.22]. Dr Surinder Singh Kohli, Travels of Guru Nanak p.42</p><p>[20.23] Surinder Singh Kohli (Dr.) (ed.) 1990, Janamsakhi Bhai Bala, Punjab University Publication Bureau, Chandigarh, Second edn , pp. 152-153.</p><p>[20.24] (a) Sarkar, J N., 1990, "Koch Bihar, Kamrup and the Mughals, 1576–1613", in Barpujari, H K, The Comprehensive History of Assam: Medieval Period, Political II, Guwahati: Publication Board, Assam, pp. 92–103; (b) Sircar, D C., 1990, "Pragjyotisha-Kamarupa", in Barpujari, H K, The Comprehensive History of Assam I, Guwahati: Publication Board, Assam, pp. 59–171</p><p>[20.25] Sujan Rai Bhandari, 1972, Khulastut Twareekh, (Punjabi version), Punjabi University Patiala (pp. 54-55) originally written in 1696 (ix).</p><p>[20.26] <a href="http://en.wikipedia.org/wiki/Garo_people" target="_blank">Garo people - Wikipedia</a></p><p>[20.27] District Census 2011. Census 2011.co.in. 2011. Retrieved 2011-09-30.</p><p>[20.28] Sircar J.N. 19 90 and Sircar D.C1990 as cited in 10</p><p>[20.29] Nath D, 1989, History of Koch Kingdom, 1515-1615, Delhi, pp. 27-28).</p><p>[20.30] Dr Surinder Singh Kohli, Travels of guru Nanak, p.121</p><p>[20.31] Surinder Singh Kohli, Travels of Guru Nanak, p. 49.</p></blockquote><p></p>
[QUOTE="dalvinder45, post: 225147, member: 26009"] [CENTER][B]KAMRUP [ATTACH type="full"]22427[/ATTACH] Map 20.1. of Assam including erstwhile Kamrup[/B][/CENTER] From Dhaka Guru Nanak set out for Kamrup. The Koch kings ruled the then Kamroop kingdom and its extent included Dhubri, Goalpara, Kokrajhar, Barpeta, Nalabari and Kamrup district of modern Assam, portions of Northern Bengal and Mymen Singh of Bangla Desh [20.1][20.2]. According to D. Nath, 1989, [20.3] Bishwa Singh ruled over from 1509-1540. Bishwa Singha also subjugated Bhuyans. Since this is generally the period of Guru Nanak’s visit to Kamroop, Koch King Bishwa Singh can be considered as the ruler of Kamroop. Those days the most frequented route of travel from Dhaka to Kamrup was the Brahmaputra River. The present day districts of Goalpara, Kamrup-Rangpur and Cooch- Bihar constituted Kamrup.Guru Nanak reached Dhubri by boat which is these days an important town of the Goalpara district. To commemorate Guru Nanak’s visit to the place, Guru Tegh Bahadur later on got a raised a platform in the memory of Guru Nanak by bringing in earth from Rangamati. The [I]Goalpara Gazetteer[/I] records that the Muslim soldiers helped, Guru Tegh Bahadur by bringing in the earth in their shields. From Dhubri Guru Nanak went on to Guwahati by boat in the Brahmaputra. The town was then named Prayāga Jyotispur.In the beginning of the 16th century, the people of Kamrup were very proficient in tantra. They were worshippers of Shakti. Although the Muslims had once demolished the temple of Kāmākhya goddess, but the people s belief could not be shattered.Mostly the people of Kochi tribe inhabited the Kamrup region. They worshipped goddess Kāmākhya and offered human sacrifice to the goddess.Janamsakhis are unanimous in Guru Nanak’s visit to Kamroop though they are vague about date and time, places, events and persons visited buy Guru Nanak. They being the oldest source of Guru Nanak’s life and travels help us with some information about events and their possible location and individuals involved. The most discussed episode from these Jansakhis is of the magical women of Kamroop. Both these Janam Sakhis have the same anecdote stating that the women were the leaders of the area and they magically converted Mardana into a lamb which Guru Nanak got released. The event has been related to Khasi and Jaintia Hills where the women domination existed. [B]Redeeming of Noorshah Episode in Puratan Janamskhi[/B] The episode of redeeming Noor Shah and other magical [URL='http://www.sikhphilosophy.net/tags/women/']women[/URL] in Kamroop is recorded by Bhai Vir Singh as ‘Noor Shah Nistara’ in Puratan Janamsakhi.[20.4.] “They (Guru Nanak and his companions) came to Kauru (Kamrup) state. One day Mardana felt hungry. Mardana said: “Respected Lord! If you permit I shall go to the city.” Guru Nanak said, “Mardana! This is Kavroo (Kamroop). This is ruled by women. If you wish, you can go (at your own risk).” Mardana went and stood before the house of a woman. The woman called him and asked the reason of his standing. He asked for [URL='http://www.sikhphilosophy.net/tags/food/']food[/URL]. The woman called him in. As he entered her house, the woman put a thread around his neck and tied him like a lamb. She went to bring water from outside source. Baba (Guru Nanak) had an insight and found Mardana tied like a sheep. Baba came to the place. By then woman returned after bringing pitcher of water. Guru Nanak asked,” Has our man come here?” She said: “No! No one came here, Check yourself.” Baba uttered: “The trader women of barren land, ask fragrance for free. Without [URL='http://www.sikhphilosophy.net/tags/good/']good[/URL] deeds, how can they get their husbands?” At this the pitcher got stuck on woman’s head, it could not be brought down. She carried it on her head due to her falsehood. Noorshah (their leader of the area) was informed: An expert magician has come. The pitcher from the head (of the woman) has got stuck; it cannot be brought down. Noorshah ordered: “Whosoever is expert magician in the city must not stay back’. Where ever expert magicians were in the city, they all came with their magical powers. Some came on a tree; some came on lion’s skin; some came on moon; some came on wall; some brought a garden along and some came beating the drum. Everyone tried to mesmerize in her own way by tying threads around. Baba saw Mardana tied Baba laughed and said: “O Mardana! Bow down saying Lord’s Name (Waheguru).” The thread broke. Guru Nanak gave rebec to Mardana and asked him to play the rebec. Mardana played the rebec. Guru Nanak sang Wadhans M:1 [I] The virtuous bride ravishes and enjoys her Husband Lord; why does the unworthy one cry out? If she were to become virtuous, then she too could enjoy her Husband Lord. My Husband Lord is loving and playful; why should the soul-bride enjoy any other? If the soul-bride does good deeds, and makes her mind the thread, she obtains the jewel, which cannot be purchased for any price, strung upon the thread of her consciousness. I ask, but I do not follow the way shown to me; still, I claim to have reached my destination. I do not speak with You, O my Husband Lord; how then can I come to have a place in Your home? O Nanak, without the One, there is no other at all. If the soul-bride remains attached to You then she shall enjoy her Husband Lord. [/I]Noorshah tried every magic; nothing happened. Guru Nanak asked: “Have you agreed to the crime?” She kept her head down. All the drums stopped and started dancing on the hymn. Guru Nanak said: “Mardana! Play the rebec,” and sang in Aasa Rag. [I]The urges of the heart are like cymbals and ankle-bells; the drum of the world resounds with the beat. Narad dances to the tune of the Dark Age of Kali Yuga; where can the celibates and the men of truth place their feet? Nanak is a sacrifice to the Nam, the Name of the Lord. The world is blind; our Lord and Master is All-seeing. The disciple feeds on the Guru; out of love for bread, he comes to dwell in his home. If one were to live and eat for hundreds of years, that day alone would be auspicious, when he recognizes his Lord and Master. Beholding the sight of the petitioner, compassion is not aroused. No one lives without give and take. The king administers justice only if his palm is greased. No one is moved by the Name of [/I][URL='http://www.sikhphilosophy.net/tags/god/'][I]God[/I][/URL][I]. O Nanak, they are human beings in[/I] [I]form and name only; by their deeds they are dogs[/I] — [I]this is the Command of the Lord’s Court.[/I] Thereafter Guru Baba uttered a Shlok. [I]We are good at talking, but our actions are [/I][URL='http://www.sikhphilosophy.net/tags/bad/'][I]bad[/I][/URL][I]. Mentally, we are impure and black, but outwardly, we appear white. We imitate those who stand and serve at the Lord’s Door. They are attuned to the Love of their Husband Lord, and they experience the pleasure of His Love. They remain powerless, even while they have power; they remain humble and meek. O Nanak, our lives become profitable if we associate with them. (SGGS, p.85)[/I] At last, they fell at Guru Nanak’s feet and stood putting cloth around their necks and said: “How can we be redeemed? How can this pitcher removed from the head?” Guru Baba said: “Calling God’s name (Wahiguru) you should remove the pitcher from her head. You will also be redeemed. Go on praying on God’s Name.” They all fell on Guru’s feet and became the True God seeker [URL='http://www.sikhphilosophy.net/tags/sikhs/']Sikhs[/URL]. [B]Location of Guru Nanak’s visit to Kamroop [/B]There are two different views about place of the legend of Mardana's conversion to a lamb. While Gyani Gyan Singh [20.5] and other writers attribute this to a place named Dhanpur (near Dacca) now Bangladesh, Dr. Tarlocahn Singh [20.6] relates this incidence to Guwahati. According to him Mardana was made a lamb by Noor Shah at Guwahti. Mardana, eager to see the town, proceeded alone after taking permission from Guru Nanak. At that time Guwahti was said to be ruled by a queen. An indication to this is available in "The Background of Assamese culture' by S.K., Bhuyan[20.7] as follows. "A state is stated to have existed in a certain part of the country inhabited only by women, governed by a woman ruler with help of women ministers and soldiers and any male stranger unknowingly stepping into it was sapped to death." As Mardana entered the town, the local women converted Mardana into a lamb and tied him up under a roof. After the long wait for return of Mardana, Guru Nanak himself left for the city to search for him. The magic women among whom Noor Shah was the chief, were pleased to find Guru Nanak also in their net.[20..8] They tried all tricks of magic on the Guru but failed. They realised that the Guru was a great saint and no ordinary person. Meanwhile Guru Nanak went to Mardana and broke the thread from his neck. The magic spell broke and Mardana turned into original shape of a man. Noor Shah and the other women soon recognised their folly and fell at Guru's feet and requested for forgiveness which he gave without reservation. He established a place for religious meetings and prayer (Dharamsal) at Guwahati and proceeded towards Hajo, another Hindu religious centre. He visited Matsayadhavaj, where a temple exists in honour of Lord Vishnu. Mardana Kund and Bala Kund commemorate Guru's visit to this place. [20.9] Bhai Vir Singh mentions in Guru Nanak Chamtkar [20.10] p.232: The real name of Noor Shah was Padma. Her father’s name was Narinder Nath. A Muslim [URL='http://www.sikhphilosophy.net/tags/sufi/']Sufi[/URL] Noor Shah was an expert in magic. Narinder Nath and daughter were so impressed by him that they became his followers. When Noor Shah died, his seat was taken over by Padma. As a result people started calling Padma as Noor Shah. Gyani Lal Singh Sangrur [20.11] considers this event to have happened at Dhanpur. Dr Tarlochan Singh [20.12] also follows the same line and states that this event occurred at Dhanpur. He also quoted Bhai Vir Singh and Gyani Gyan Singh to confirm his view point. (p.169) [20.13] Gyani Gian Singh[20.14] mentions the location of Barchha Sahib at Dhanpur and a grave of Noor Shah to a village Kalar near Dacca. He also mentions Guwahati, Gwalpada and Damdama Sahib as the places connected with the visit of Ninth Guru (p.120) [20.15] in Kamroop. Dr Surinder Singh Kohli also mentions the place of this event as Dhanpur (p.42)[20.16] but according to SK Bhuyan [20.17] “Guru Nanak, the father of the valiant community, had the bitter anguish of finding the brave Punjabi servant Mardana converted in to lamb before his very eyes by a woman of this country (Kamroop), who could as well reconvert the young man to his natural anatomical shape according to her personal and private needs.[20.17] All the Janamsakhis and other sources agree that this event occurred in Kamroop. Dhanpur is not in Kamroop; hence cannot be accepted at the face value since only Gyani Gian Singh has mentioned this originally which appears to have been copied by others. Almost all the Janamsakhis mention of magic in Kamrup. Bhai Bala Janamsakhi edited by Surinder Singh Kohli though starts differently “[I]Age Karu des jai pae. Tan Mardana akhia ji, ih sahar tan hachha nazar anwda hai. Ithon kuchh khai aavan. …….oh dovain sikh hoi Guru Nanak de una de pichhe sangat hoi[/I]…” [20.18] Later the story is generally on the similar lines though the name Noorshah has not appeared in this Janamsakhi. In Guru Nanak Chamtkar, [2019] p.232, Bhai Vir Singh mentions: The real name of Noor Shah was Padma. Her father’s name was Narinder Nath. A Muslim Sufi Noor Shah was an expert in magic. Narinder Nath and daughter were so impressed by him that they became his followers. When Noor Shah died, his seat was taken over by Padma. As a result people started calling Padma as Noor Shah. Janam Sakhi B-40 ed by Piar Singh (2nd edn 1989) [20.20] published by Guru Nanak Dev University Amritsar, pp. 85-86 has also got the story of Magic women on similar lines without naming the place as Kamroop and the name of the leader as Noorshah. Both Giani Lal Singh [20.21] and Dr Surinder Singh Kohli [20.22]accept the existence of Gurdwara Damdama Sahib constructed at the place where the Guru rested at Dhubri. This researcher has visited the Gurdwara at Dhubri twice first in 1971 and later in 1988, 2014, and 2015and found Gurdwara Damdama Sahib East Garo Hills Dhubri Sahib commemorating Guru Nanak’s visit to the area near Gurdwara Guru Tegh Bahadur. Janamsakhis mention Noorshah as the leader of the community[20.23]. Garo tribe living in Dhubri and the adjoining Garo Hill Districts of Meghalaya has the matrilineal system. This Garo area starts from the other bank of Brahmaputra and can be reached by boat. Meghalaya has one of the world's largest surviving matrilineal system. Since this is the only place where the matrilineal system existed at the time in India, and this being a part of Kamroop state, the event of Noorshah and other women most likely relates to Garo area. The Garo Kingdom of Meghalaya originated from Tibet, from where they went to the present Cooch Behar and then to Dhubri. Then they moved on to Jogighopa, present Kamakhya Hills, along the Brahmaputra valley and finally spread in Goalpara or the Habraghat Pargana. The Garos prospered in the Habraghat Pargana neighborhood. [ATTACH type="full"]22428[/ATTACH] [CENTER][B]Photo 21.1 Damdama Sahib East Garo Hills[/B].[/CENTER] [ATTACH type="full"]22429[/ATTACH] [CENTER][B]21.2 Gurdwara Guru Tegh Bahadur Sahib Dhubri[/B] [ATTACH type="full" width="355px"]22432[/ATTACH][LEFT][ATTACH type="full" width="329px"]22431[/ATTACH][/LEFT] [B]21.3. Old Manuscript of Sri Guru Granth sahib. 21.4. Well got dug by Guru Tegh Bahdur[/B] [ATTACH type="full" width="349px"]22433[/ATTACH][ATTACH type="full" width="341px"]22434[/ATTACH] [B][SIZE=4] [/SIZE][/B][SIZE=4][B]21.5.An Old Photo of Damdma Sahib 21.6. The Pathar thrown by Neta Dhoban on Guru Tegh Bahadur[/B][/SIZE][/CENTER] The Garos and also the Khasis and Jaintias of Meghalaya are purely matrilineal society and as such the descent of an individual either men or women is always reckoned and traced from the mother alone and through her genealogical tree traces its origin back to the common ancesters. The matrilineal system gave the woman, the wife and the mother, a social rather than a personal standing.[20.24] In this matrilineal society, the blood relations on the mother's side are known as the "Cognates" and "Agnates" refer to the paternal side. The cognates trace their origin from a common ancestress and their lineal descent is from mother to daughter, just the opposite from other societies. Marriage is also strictly exogamous, i.e., outside the cognates. Marriage with agnates is permissible subject to certain restrictions. Marriage with near cousins is forbidden. The inheritance in the society is strictly determined by the principle of Unigeniture. [ATTACH type="full"]22435[/ATTACH] In the Garo lineage system, the youngest daughter inherits the family property by default, unless another daughter is so named by the parents. She then becomes designated as [I]nokna[/I] meaning 'for the house or home'. If there are no daughters, a chosen daughter-in-law (bohari) or an adopted child (deragata) comes to stay in the house and inherit the property. The Khasi and Jaintia (also called Syntengs) have the custom of ia rap iing, where the family adopts a girl from another family, perform religious ceremonies with the community, and she then becomes ka trai iing (head of the house).[20..25] Dhubri area is adjoining East Garo Hills. Before going into Garo Hills the Garo tribe had a control of Dhubri areas of Kamoroop as well. The area of Gurdwara Dumduma Sahib is still known as East Garo Hills and named as such. This was got confirmed by the researcher from Additional Deputy Commissioner of Dhubri after he checked up the records. Guru Nanak’s visit is still known as Garo Hill area. Since the women controlled the Garo tribe, it might have been under control of Queen Noor Shah who practiced black magic, and possessed strange powers. She is stated to have many women slaves to whom she had taught witchcraft and black magic. Thus Noorshah being the leader of community indicates that she belonged to Garo tribe. Noorshah is a Muslim name. The Dhubri district is one among the many Muslim Majority districts of Assam. The largest religious group in the district are the Muslims with 1,216,455 (74.29%) followers, while Hindus/Sikhs and Christians constitute 405,065 and 12,477 inhabitants respectively. [20.26][20.27] [B]Muslim Kingdom[/B]: 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 [I]Kamru[/I].[20.28][20.29] As stated above Allauddin Hussain Shah had extended his rule in 1498 till Barnadi covering entire Kamroop. It showed that Islamic influence existed in the region before Guru Nanak’s visit and Sufi saints might have visited during the period. 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) [20.30] (p. 121) Dr Kohli mentions that Guru Nanak also visited Khasi Hills (Travels of Guru Nanak). [20.31] As the tribesmen there too follow the traditional matrilineal norm, wherein the [I]Khun Khaddu[/I] (or the youngest daughter) inherits all the property and responsibilities for the family. Having visited Dhubri, this researcher visited Guwahati and Shillong to trace the origin of the event but could not relate this event to any other place than Dhubri and adjoining areas. Thus the location of this event should be attributed to Dhubri or adjoining Garo Hill Districts. Dhubri is on national highway Guwahati-Siliguri-Patna. To reach by air nearest airports are Guwahati and Bagdogra. From Guwahati and Siliguri close to Bagdogra, intercity trains are available direct to Dhubri. 44 trains are available on new Jalpaiguri-Guwahati route each day. New Delhi-Dibrugarh Rajdhani also gets you closer at New Cooch Behar wherefrom train or local/hired transport can take one to Dhubri. Gurdwara Sahib has good arrangements for stay. [B]References[/B] [20.1] Surinder Singh Kohli, Dr 1997, Travels of Guru Nanak, Punjab University Chandigarh 3rd edition. [20.2] Sircar J.N. 19 90 and Sircar D.C1990 as cited in 10 [20.3] Nath D, 1989, History of Koch Kingdom, 1515-1615, Delhi, pp. 27-28. [20.4] Puratan Janamsakhi edited by Bhai Vir Singh: 2006, pp.74-79 [20.5] Gyani Lal Singh Sangrur; Guru Khalsa Twareekh, 1955 (3rd edn), p. 68 [20.6] Tarlochan Singh (Dr) Jeevan Charit Guru Nanak Devji, p. 172. [20.7] Bhuyan SK Dr., 1968, Tunkhungia Buranji or A History of Assam (1681–1826), p. 199 [20.8] Surinder Singh Kohli (Dr.) (ed.) 1990, Janamsakhi Bhai Bala, Punjab University Publication Bureau, Chandigarh, Second edn, pp. 152-153. [20.9] Bhai Vir Singh Noor Shah Nistara’ in Puratan Janamsakhi [20.10] Bhai Vir Singh, Guru Nanak Chamtkar, 2nd edn, p.232 [20.11] Gyani Lal Singh Sangrur; Guru Khalsa Twareekh, 1955 (3rd edn), p. 68 [20.12.] Mohammad Kazim wrote in Description of Assam, wrote in Asiatic Researches I, p. 181 as quoted by Tarlochan Singh (Dr) Jeevan Charit Guru Nanak Devji, p. 172. [20.13] Trilochan Singh (Dr) Jeevan Charit Guru Nanak Devji, p. 169 [20.14]. Gyani Gyan Singh, p.120 [20.15]. Op.Cit. [20.16] Dr. Surinder Singh Kohli, p.42 [20.17]. Bhuyan SK Dr., 1968, Tunkhungia Buranji or A History of Assam (1681–1826), p. 199 [20.18]. Dr Surinder Singh Kohli, Travels of Guru Nanak p.42 [20.19]. Bhai Vir Singh, Guru Nanak Chamtkar, second edn, p.232 [20.20]. Piar Singh, 1989, B-40 Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Sri Amritsar, p.12 [20.21]. Gyani Gian Singh, 2002 (reprint), Gurdham Sangreh, Dharam Parchar Committee Sri Amritsar, p.40, p.120. [20.22]. Dr Surinder Singh Kohli, Travels of Guru Nanak p.42 [20.23] Surinder Singh Kohli (Dr.) (ed.) 1990, Janamsakhi Bhai Bala, Punjab University Publication Bureau, Chandigarh, Second edn , pp. 152-153. [20.24] (a) Sarkar, J N., 1990, "Koch Bihar, Kamrup and the Mughals, 1576–1613", in Barpujari, H K, The Comprehensive History of Assam: Medieval Period, Political II, Guwahati: Publication Board, Assam, pp. 92–103; (b) Sircar, D C., 1990, "Pragjyotisha-Kamarupa", in Barpujari, H K, The Comprehensive History of Assam I, Guwahati: Publication Board, Assam, pp. 59–171 [20.25] Sujan Rai Bhandari, 1972, Khulastut Twareekh, (Punjabi version), Punjabi University Patiala (pp. 54-55) originally written in 1696 (ix). [20.26] [URL="http://en.wikipedia.org/wiki/Garo_people"]Garo people - Wikipedia[/URL] [20.27] District Census 2011. Census 2011.co.in. 2011. Retrieved 2011-09-30. [20.28] Sircar J.N. 19 90 and Sircar D.C1990 as cited in 10 [20.29] Nath D, 1989, History of Koch Kingdom, 1515-1615, Delhi, pp. 27-28). [20.30] Dr Surinder Singh Kohli, Travels of guru Nanak, p.121 [20.31] Surinder Singh Kohli, Travels of Guru Nanak, p. 49. [/QUOTE]
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Travels of Guru Nanak: A Brief
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