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Travels of Guru Nanak: A Brief
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<blockquote data-quote="dalvinder45" data-source="post: 225148" data-attributes="member: 26009"><p style="text-align: center"><strong>MEETING SRIMANT SHANKAR DEV</strong></p><p></p><p>At Dhubri, there used to be a huge hillock on the bank of Brahmaputra River. The Guru is said to have meditated here and held discussions with Srimanta Sankar Deb, an acknowledged religious leader of Assamese of the period. Gurudwara Damdama Sahib is reminiscent of Guru's visit to this place. Srimanta Sankar Deb's (1449-1569) name is a household word in Assam. He was born at Bardoa village of Nowgong and was brought up according to Hindu traditions. He came in contact with sages on a pilgrimage and his mental make-up got transformed for the search of the Ulitmate Truth. His life history and basic principles of thought process are very akin to Guru Nanak Dev Ji. Since Srimant Sankar Dev also was a Bhuyan, his presence in the area may be considered possible.</p><p></p><p>According to Dr Surinder Singh Kohli, “Guru Nanak met Sri Sankar Dev (1449-1569) at Dhubri, who had come from Barpeta. Both of them discussed the main points of their faith. Sankra Deva’s faith is known as <em>Eksarna Dharma</em> and his sect is called <em>Mahapursa</em> sect<em>. Eksarna Dharma</em> lays emphasis on <em>dasya</em> aspect of the devotion to God……He was greatly responsible for bringing peace and unity in the area by starting a religious movement of universal brotherhood through congregational prayer. Sankra Dev is said to have shaped the religious, social, cultural and literary life of the Province for the ages to come. [2]</p><p></p><p>Dr. Suniti Kumar Chatterji in his lecture on ‘The place of Assam in History and Civilization of India” says about the faith of Sankar Dev: “During the long life, there were six contemporaries of Sankradeva in the religious world of India-Chaitanya of Bengal (1485-1533), Vallabhacharya of Andhra and Vrajamandala (1479-1531), Kabir of Benaras (1398-1518), Nanak of the Punjab (1469-1539) and Tulsi Das of the United Provinces (1523-1623?). Sankar Dev’s <em>Eka-sarnaDharma</em>, or <em>Mahapursha</em> sect as it is also called (because its leaders beginning with Sankar Deb were great men (<em>Mahapursa</em>) by virtue not of birth but of faith in God, agreed more with the robust and manly path favoured by Kabir and Nanak and later by Tulsi Das: it was the path of a man’s straight-forward faith in the master, without his assuming the nature of a woman.” [3] Dr Arjan Singh Mann wrote: “Guru Nanak visited Saidiya and Malinithan”. [4] Dr Tarlochan Singh also accepts that Guru Nanak and Sankradeva met, but is unable to state where and when.[5]</p><p></p><p>This researcher has been in the area of Assam, Kamroop, North Bengal and Arunachal Pradesh from 1985 to1987 and carried out research on Guru Nanak’s travels to these areas. He visited Dhubri, Guwahati, Kamkhya temple, Hajo in Kamroop and number of places in Assam including Nazira near Sibsagar and Brahmkund (Parsu Ram Kund). He saw Sankar Dev’s followers visiting Gurdwaras in Assam on the occasion of birthday of Guru Nanak. When asked about the reason of their visit gurdwara, they told the researcher: “We come here to celebrate the birthday of our Guru Bhai. Guru Nanak was Guru Bhai of Sankar Deb.” This researcher has the recorded statements of the people from these areas who have been confirming that Guru Nanak visited Kamroop and Assam along with Shankar Deb. While visiting Nazira near Sibsagar, in a recorded interview with S. Harpal Singh and others stated that Nazira is so named because Guru Nanak and Srimanta Sankar Dev held discussions at the place. Hence the place was named as Nanak Zirah meaning discussions with Nanak. This Nanak Zirah was gradually modified as Nazira. In another recorded interview to the researcher Pandit Ram Saran Das, the head priest of Parsu Ram Kund Arunachal Pradesh told that “It is well known that Guru Nanak along with Srimant Sankar Dev came to Parsu Ram Kund on the fair of Makar Sankranti.” This researcher was also told of the Guru visiting Saidya and Malinithan while coming from Menchukha and Tuting Gelling along Siang River in Arunachal Pradesh (then a part of Assam).</p><p></p><p>The comparative study of philosophy of Guru Nanak and Srimant Sankar Dev was carried out. There appeared to be no difference between the philosophies of the two. This firms up the point that the two met for a considerable time where the philosophies of the two were discussed in detail and the meeting caused impact. From the life and philosophy of Srimanta Sankar Dev it is found that he lived the life of a house holder and stood for truth. He opposed all meaningless rituals and ceremonies of the time. He preached a simple faith. The cardinal power in his faith is chanting of the name of God. According to him, the worship of many gods and goddesses is unnecessary as the same Supreme Soul exists in all beings. There can be no two classes of touchable and untouchables. Devotion and not salvation is the aim of human life.[6] The salient points found in Srimanta Sankar Dev’s extensive writings, which have philosophical bearing are summarized in the book Mahapursha Srimanta Sankradeva by Dr Sanjib Kumar Barakakoti [7] as under:</p><p></p><p>1. Brahma is the Supreme Truth.</p><p></p><p>2. Brahma and Ishwara (God) are the same.</p><p></p><p>3. Brahma or Ishwara is there in everything.</p><p></p><p>4. Ishwar and His creations are not different.</p><p></p><p>5. Jives (creature) is a component of God. The former constitutes the body of the latter.</p><p></p><p>6. The creation is temporary, but not exactly unreal as it is projection of God; so it cannot be</p><p></p><p>ignored.</p><p></p><p>7. Maya (illusion) is an act of God and its influence can be avoided by the grace of God.</p><p></p><p>8. One becomes God as one realizes the identity of God and the five elements.</p><p></p><p>Guru Nanak’s life and philosophy are no different. There is a striking similarity in the teaching of the two. A comparative table of teachings of Shankar Dev and Guru Nanak’s philosophy is given below:</p><p></p><table style='width: 100%'><tr><td><strong>Sankar Dev</strong></td><td><strong>Guru Nanak</strong></td></tr><tr><td>Brahma is Supreme Truth</td><td>(a) God Himself is the Supreme Truth [20] (b) God was true in the beginning; He was true throughout the ages; He is true even now and true for ever shall He be [21] (c) True is the Lord: True is His Name. [22]</td></tr><tr><td>Brahma & Ishwar (God) are the same</td><td>(a) <em>Brahma, Vishnu</em> and <em>Mahesh</em> are His form; all are the Creation of God. [23] (b) <em>Ishtar, Gorakh, Brahm</em> and <em>Parvart</em>i are forms of the same God; the true Guide and He is no different from them. [24]</td></tr><tr><td>Brahma or Ishwar is there in every thing</td><td>(a) He is in everyone in the form of soul. He pervades in all hearts.[25] (b) He is in everything in the form of Light [26](c) God’s Light is contained in all beings [27] (d) The One God pervades everywhere. He alone dwells in every soul [28] (e) All are contained in One Lord and the One Lord pervades all [29]</td></tr><tr><td>Iswara and His creations are not different.</td><td>(a) The only One God dwells in all [30] (b)Whom should I call second, when there is none other than God? He the Immaculate One, alone pervades all [31]</td></tr><tr><td>Jivas (creature) is a component of God. The former constitutes the body of the latter.</td><td>(a) Everyone is created out of Him. [32] (b) God Himself made the body and put soul into it.[33] (c) God abides within the body. He Himself is the Creator and Immortal. [34] (d) He Himself is the Creator and the Cause.[35]</td></tr><tr><td>The creation is temporary, but not exactly unreal as it is projection of God. So it cannot be ignored.</td><td>(a) Whatever you see is transitory. [36] (b) God created the world with the process of transmigration. [37]</td></tr><tr><td>Maya (illusion) is an act of God and its influence can be avoided by the grace of God.</td><td>(a) Illusion has covered the entire world. [38] (b) God has created emotional attachment to <em>Maya;</em> He Himself misleads us through illusion and doubt[39] (b) God is realized only through His Grace[40](c) By recognizing himself and by abiding therein man rids of ego and desire. [41] (d) He who is graced by God attains Him. [42]</td></tr><tr><td>One becomes God as one realizes the identity of God and the five elements.</td><td>(a) He who realizes himself; identifies himself with the Supreme self. [42] (b) By recognizing the inner self one becomes attuned to the formless one.[43] He who realizes his self comes to know the fundamental elements.[44]</td></tr></table><p>Dr Sanjib Kumar Borkakoti [45] in his paper Mahapurusha Srimanta Sankar Dev and Guru Nanak: A Comparative Study agrees that:</p><p></p><p>“Similarities in the ideologies of both the saints make us strongly feel that they met each other, even though the hagiographies of both the saints are silent on it. Such a meeting was certainly possible because Guru Nanak visited Assam in 1505. He went also to Sadiya and then up to Tanager in Arunachal Pradesh during that visit. A meeting between the two saints took place in this visit although it was not recorded in the hagiographies. Another earlier meeting was also possible during Srimanta Sankar Dev’s first pilgrimage in 1481-1493 when Guru Nanak was in the age period 12-24 years. The fact that the Sikh Guru entered seriously into the realm of spiritualism almost after this time is a significant fact. May be that was why Guru Nanak came here in 1505 to meet Srimanta Sankar Dev again. This needs further research. The Sikhs of Assam firmly believe that such a meeting actually took place. It is also believed that the two saints discussed the way to counter the Tantric cult, which had led to moral decay in the society. The place of the meeting is generally believed by them to be <em>Damdama Sahib</em> at Dhubri, which we do not find tenable as Srimanta Sankar Dev was staying at Bardowa at that time, busy with guiding his disciples, creating literary and cultural outputs, as well as managing the Bhuyan kingdom. He was also settling down with his second wife Kalindi, whom he had married two years ago in 1503. Moreover in the medieval period inter-kingdom journey was few and far between; in the case of a stalwart and erstwhile ruler (Shiromani Bhuyan) like Srimanta Sankaradeva every major movement was certain to be duly recorded, Dhubri and Bardowa coming under separate kingdoms in those times. So the place of the meeting between the two saints was certainly Bardowa”.[46]</p><p></p><p>The period of this meeting taken by Barakokti is 1505. During this period, Srimanta Sankar Dev had settled at Majuli near Dibrugarh-Sibsagar area and he had established good relations with Ahom Kings, with his son-in-law having been appointed in Ahom court. The indications received by this researcher during his travels to Assam are that the meeting place was either at the Ahom capital or near it. Girgaon, the earlier capital of Ahom Kings and the place claimed by the locals there to be the place of discussions of Guru Nanak and Srimanta Sankar Dev appears to be the reasonable claim. Srimant Sankar Dev and Guru Nanak would have travelled this part of Assam including Saidya and Parsu Ram Kund together for considerable exchange of thought. This theory and the new evidence thus need to be studied further.</p><p></p><p>These principles known to Assamese as Eksarana Dharma seemed to have been embedded in him during the discussions with Guru Nanak at Dhubri. The followers of Sri Sankar Deb known as Mahapursh sect till date consider Guru Nanak as 'Guru Bhai' of Sri Sankar Deb and attend religious functions in various Gurudwaras held in honour of Guru Nanak.</p><p></p><p><strong>References</strong></p><p></p><p>[1] Barua, Kanak Lal, 2005, <em>An Early History of Kamarupa, From the Earliest Time to the Sixteenth Century</em>, Guwahati: Lawyers Book Stall; Bhushan, Chandra, <a href="http://books.google.com/books?id=p_n-naXpdhkC" target="_blank"><em>Assam: Its Heritage and Culture</em></a>. Gyan Publishing House.<a href="http://en.wikipedia.org/wiki/International_Standard_Book_Number" target="_blank">ISBN</a> <a href="http://en.wikipedia.org/wiki/Special:BookSources/978-81-7835-352-4" target="_blank">978-81-7835-352-4</a>.</p><p></p><p>[2] Surinder Singh Kohli, Travels of Guru Nanak, p. 46</p><p></p><p>[3] Suniti Kumar Chatterji, 1955, “The place of Assam in the history and Civilisation of India, BanikantaMemorial lectures, 1954, published by University of Gauhati, G. DS. Press Madras)</p><p></p><p>[4] Dr Arjan Singh Mann, 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House New Delhi, p.170.</p><p></p><p>[5] Dr Surinder Singh Kohli, Travels of Guru Nanak, p.49</p><p></p><p>[6] Barua Kanak Lal, 2005, Early History of Kamrup, pp.1, 9, 11</p><p></p><p>[7] Sanjib Kumar Barakakoti, 2005, Mahapursha Srimanta Sankradeva, p.32</p><p></p><p>[8] Sri Guru Granth Sahib, p. 1</p><p></p><p>[9] Sri Guru Granth Sahib, p.1</p><p></p><p>[10] Sri Guru Granth Sahib, p.2</p><p></p><p>[11] Sri Guru Granth Sahib, p.908</p><p></p><p>[12] Sri Guru Granth Sahib, p.2</p><p></p><p>[13] Sri Guru Granth Sahib, p.1273</p><p></p><p>[14] Sri Guru Granth Sahib, p.663</p><p></p><p>[15] Sri Guru Granth Sahib, p.469</p><p></p><p>[16] Sri Guru Granth Sahib, p.354</p><p></p><p>[17] Sri Guru Granth Sahib, p.90</p><p></p><p>[18] Sri Guru Granth Sahib, p.931</p><p></p><p>[19] Sri Guru Granth Sahib, p.223</p><p></p><p>[20] Sri Guru Granth Sahib, p.19</p><p></p><p>[21] Sri Guru Granth Sahib, p.138</p><p></p><p>[22] Sri Guru Granth Sahib, p.1026</p><p></p><p>[23] Sri Guru Granth Sahib, p.1190</p><p></p><p>[24] Sri Guru Granth Sahib, p.21</p><p></p><p>[25] Sri Guru Granth Sahib, p.1283</p><p></p><p>[26] Sri Guru Granth Sahib, p.1342</p><p></p><p>[27] Sri Guru Granth Sahib, p.67</p><p></p><p>[28] Sri Guru Granth Sahib, p.1393</p><p></p><p>[29] Sri Guru Granth Sahib, p.57</p><p></p><p>[30] Sri Guru Granth Sahib, p.468</p><p></p><p>[31] Sri Guru Granth Sahib, p.421</p><p></p><p>[32] Sri Guru Granth Sahib, p.415</p><p></p><p>[33] Sri Guru Granth Sahib, p.229</p><p></p><p>[34] Sanjib Kumar Barakakoti, Mahapurusha Srimanta Sankaradeva and Guru Nanak: A Comparative Study</p></blockquote><p></p>
[QUOTE="dalvinder45, post: 225148, member: 26009"] [CENTER][B]MEETING SRIMANT SHANKAR DEV[/B][/CENTER] At Dhubri, there used to be a huge hillock on the bank of Brahmaputra River. The Guru is said to have meditated here and held discussions with Srimanta Sankar Deb, an acknowledged religious leader of Assamese of the period. Gurudwara Damdama Sahib is reminiscent of Guru's visit to this place. Srimanta Sankar Deb's (1449-1569) name is a household word in Assam. He was born at Bardoa village of Nowgong and was brought up according to Hindu traditions. He came in contact with sages on a pilgrimage and his mental make-up got transformed for the search of the Ulitmate Truth. His life history and basic principles of thought process are very akin to Guru Nanak Dev Ji. Since Srimant Sankar Dev also was a Bhuyan, his presence in the area may be considered possible. According to Dr Surinder Singh Kohli, “Guru Nanak met Sri Sankar Dev (1449-1569) at Dhubri, who had come from Barpeta. Both of them discussed the main points of their faith. Sankra Deva’s faith is known as [I]Eksarna Dharma[/I] and his sect is called [I]Mahapursa[/I] sect[I]. Eksarna Dharma[/I] lays emphasis on [I]dasya[/I] aspect of the devotion to God……He was greatly responsible for bringing peace and unity in the area by starting a religious movement of universal brotherhood through congregational prayer. Sankra Dev is said to have shaped the religious, social, cultural and literary life of the Province for the ages to come. [2] Dr. Suniti Kumar Chatterji in his lecture on ‘The place of Assam in History and Civilization of India” says about the faith of Sankar Dev: “During the long life, there were six contemporaries of Sankradeva in the religious world of India-Chaitanya of Bengal (1485-1533), Vallabhacharya of Andhra and Vrajamandala (1479-1531), Kabir of Benaras (1398-1518), Nanak of the Punjab (1469-1539) and Tulsi Das of the United Provinces (1523-1623?). Sankar Dev’s [I]Eka-sarnaDharma[/I], or [I]Mahapursha[/I] sect as it is also called (because its leaders beginning with Sankar Deb were great men ([I]Mahapursa[/I]) by virtue not of birth but of faith in God, agreed more with the robust and manly path favoured by Kabir and Nanak and later by Tulsi Das: it was the path of a man’s straight-forward faith in the master, without his assuming the nature of a woman.” [3] Dr Arjan Singh Mann wrote: “Guru Nanak visited Saidiya and Malinithan”. [4] Dr Tarlochan Singh also accepts that Guru Nanak and Sankradeva met, but is unable to state where and when.[5] This researcher has been in the area of Assam, Kamroop, North Bengal and Arunachal Pradesh from 1985 to1987 and carried out research on Guru Nanak’s travels to these areas. He visited Dhubri, Guwahati, Kamkhya temple, Hajo in Kamroop and number of places in Assam including Nazira near Sibsagar and Brahmkund (Parsu Ram Kund). He saw Sankar Dev’s followers visiting Gurdwaras in Assam on the occasion of birthday of Guru Nanak. When asked about the reason of their visit gurdwara, they told the researcher: “We come here to celebrate the birthday of our Guru Bhai. Guru Nanak was Guru Bhai of Sankar Deb.” This researcher has the recorded statements of the people from these areas who have been confirming that Guru Nanak visited Kamroop and Assam along with Shankar Deb. While visiting Nazira near Sibsagar, in a recorded interview with S. Harpal Singh and others stated that Nazira is so named because Guru Nanak and Srimanta Sankar Dev held discussions at the place. Hence the place was named as Nanak Zirah meaning discussions with Nanak. This Nanak Zirah was gradually modified as Nazira. In another recorded interview to the researcher Pandit Ram Saran Das, the head priest of Parsu Ram Kund Arunachal Pradesh told that “It is well known that Guru Nanak along with Srimant Sankar Dev came to Parsu Ram Kund on the fair of Makar Sankranti.” This researcher was also told of the Guru visiting Saidya and Malinithan while coming from Menchukha and Tuting Gelling along Siang River in Arunachal Pradesh (then a part of Assam). The comparative study of philosophy of Guru Nanak and Srimant Sankar Dev was carried out. There appeared to be no difference between the philosophies of the two. This firms up the point that the two met for a considerable time where the philosophies of the two were discussed in detail and the meeting caused impact. From the life and philosophy of Srimanta Sankar Dev it is found that he lived the life of a house holder and stood for truth. He opposed all meaningless rituals and ceremonies of the time. He preached a simple faith. The cardinal power in his faith is chanting of the name of God. According to him, the worship of many gods and goddesses is unnecessary as the same Supreme Soul exists in all beings. There can be no two classes of touchable and untouchables. Devotion and not salvation is the aim of human life.[6] The salient points found in Srimanta Sankar Dev’s extensive writings, which have philosophical bearing are summarized in the book Mahapursha Srimanta Sankradeva by Dr Sanjib Kumar Barakakoti [7] as under: 1. Brahma is the Supreme Truth. 2. Brahma and Ishwara (God) are the same. 3. Brahma or Ishwara is there in everything. 4. Ishwar and His creations are not different. 5. Jives (creature) is a component of God. The former constitutes the body of the latter. 6. The creation is temporary, but not exactly unreal as it is projection of God; so it cannot be ignored. 7. Maya (illusion) is an act of God and its influence can be avoided by the grace of God. 8. One becomes God as one realizes the identity of God and the five elements. Guru Nanak’s life and philosophy are no different. There is a striking similarity in the teaching of the two. A comparative table of teachings of Shankar Dev and Guru Nanak’s philosophy is given below: [TABLE] [TR] [TD][B]Sankar Dev[/B][/TD] [TD][B]Guru Nanak[/B][/TD] [/TR] [TR] [TD]Brahma is Supreme Truth[/TD] [TD](a) God Himself is the Supreme Truth [20] (b) God was true in the beginning; He was true throughout the ages; He is true even now and true for ever shall He be [21] (c) True is the Lord: True is His Name. [22][/TD] [/TR] [TR] [TD]Brahma & Ishwar (God) are the same[/TD] [TD](a) [I]Brahma, Vishnu[/I] and [I]Mahesh[/I] are His form; all are the Creation of God. [23] (b) [I]Ishtar, Gorakh, Brahm[/I] and [I]Parvart[/I]i are forms of the same God; the true Guide and He is no different from them. [24][/TD] [/TR] [TR] [TD]Brahma or Ishwar is there in every thing[/TD] [TD](a) He is in everyone in the form of soul. He pervades in all hearts.[25] (b) He is in everything in the form of Light [26](c) God’s Light is contained in all beings [27] (d) The One God pervades everywhere. He alone dwells in every soul [28] (e) All are contained in One Lord and the One Lord pervades all [29][/TD] [/TR] [TR] [TD]Iswara and His creations are not different.[/TD] [TD](a) The only One God dwells in all [30] (b)Whom should I call second, when there is none other than God? He the Immaculate One, alone pervades all [31][/TD] [/TR] [TR] [TD]Jivas (creature) is a component of God. The former constitutes the body of the latter.[/TD] [TD](a) Everyone is created out of Him. [32] (b) God Himself made the body and put soul into it.[33] (c) God abides within the body. He Himself is the Creator and Immortal. [34] (d) He Himself is the Creator and the Cause.[35][/TD] [/TR] [TR] [TD]The creation is temporary, but not exactly unreal as it is projection of God. So it cannot be ignored.[/TD] [TD](a) Whatever you see is transitory. [36] (b) God created the world with the process of transmigration. [37][/TD] [/TR] [TR] [TD]Maya (illusion) is an act of God and its influence can be avoided by the grace of God.[/TD] [TD](a) Illusion has covered the entire world. [38] (b) God has created emotional attachment to [I]Maya;[/I] He Himself misleads us through illusion and doubt[39] (b) God is realized only through His Grace[40](c) By recognizing himself and by abiding therein man rids of ego and desire. [41] (d) He who is graced by God attains Him. [42][/TD] [/TR] [TR] [TD]One becomes God as one realizes the identity of God and the five elements.[/TD] [TD](a) He who realizes himself; identifies himself with the Supreme self. [42] (b) By recognizing the inner self one becomes attuned to the formless one.[43] He who realizes his self comes to know the fundamental elements.[44][/TD] [/TR] [/TABLE] Dr Sanjib Kumar Borkakoti [45] in his paper Mahapurusha Srimanta Sankar Dev and Guru Nanak: A Comparative Study agrees that: “Similarities in the ideologies of both the saints make us strongly feel that they met each other, even though the hagiographies of both the saints are silent on it. Such a meeting was certainly possible because Guru Nanak visited Assam in 1505. He went also to Sadiya and then up to Tanager in Arunachal Pradesh during that visit. A meeting between the two saints took place in this visit although it was not recorded in the hagiographies. Another earlier meeting was also possible during Srimanta Sankar Dev’s first pilgrimage in 1481-1493 when Guru Nanak was in the age period 12-24 years. The fact that the Sikh Guru entered seriously into the realm of spiritualism almost after this time is a significant fact. May be that was why Guru Nanak came here in 1505 to meet Srimanta Sankar Dev again. This needs further research. The Sikhs of Assam firmly believe that such a meeting actually took place. It is also believed that the two saints discussed the way to counter the Tantric cult, which had led to moral decay in the society. The place of the meeting is generally believed by them to be [I]Damdama Sahib[/I] at Dhubri, which we do not find tenable as Srimanta Sankar Dev was staying at Bardowa at that time, busy with guiding his disciples, creating literary and cultural outputs, as well as managing the Bhuyan kingdom. He was also settling down with his second wife Kalindi, whom he had married two years ago in 1503. Moreover in the medieval period inter-kingdom journey was few and far between; in the case of a stalwart and erstwhile ruler (Shiromani Bhuyan) like Srimanta Sankaradeva every major movement was certain to be duly recorded, Dhubri and Bardowa coming under separate kingdoms in those times. So the place of the meeting between the two saints was certainly Bardowa”.[46] The period of this meeting taken by Barakokti is 1505. During this period, Srimanta Sankar Dev had settled at Majuli near Dibrugarh-Sibsagar area and he had established good relations with Ahom Kings, with his son-in-law having been appointed in Ahom court. The indications received by this researcher during his travels to Assam are that the meeting place was either at the Ahom capital or near it. Girgaon, the earlier capital of Ahom Kings and the place claimed by the locals there to be the place of discussions of Guru Nanak and Srimanta Sankar Dev appears to be the reasonable claim. Srimant Sankar Dev and Guru Nanak would have travelled this part of Assam including Saidya and Parsu Ram Kund together for considerable exchange of thought. This theory and the new evidence thus need to be studied further. These principles known to Assamese as Eksarana Dharma seemed to have been embedded in him during the discussions with Guru Nanak at Dhubri. The followers of Sri Sankar Deb known as Mahapursh sect till date consider Guru Nanak as 'Guru Bhai' of Sri Sankar Deb and attend religious functions in various Gurudwaras held in honour of Guru Nanak. [B]References[/B] [1] Barua, Kanak Lal, 2005, [I]An Early History of Kamarupa, From the Earliest Time to the Sixteenth Century[/I], Guwahati: Lawyers Book Stall; Bhushan, Chandra, [URL='http://books.google.com/books?id=p_n-naXpdhkC'][I]Assam: Its Heritage and Culture[/I][/URL]. Gyan Publishing House.[URL='http://en.wikipedia.org/wiki/International_Standard_Book_Number']ISBN[/URL] [URL='http://en.wikipedia.org/wiki/Special:BookSources/978-81-7835-352-4']978-81-7835-352-4[/URL]. [2] Surinder Singh Kohli, Travels of Guru Nanak, p. 46 [3] Suniti Kumar Chatterji, 1955, “The place of Assam in the history and Civilisation of India, BanikantaMemorial lectures, 1954, published by University of Gauhati, G. DS. Press Madras) [4] Dr Arjan Singh Mann, 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House New Delhi, p.170. [5] Dr Surinder Singh Kohli, Travels of Guru Nanak, p.49 [6] Barua Kanak Lal, 2005, Early History of Kamrup, pp.1, 9, 11 [7] Sanjib Kumar Barakakoti, 2005, Mahapursha Srimanta Sankradeva, p.32 [8] Sri Guru Granth Sahib, p. 1 [9] Sri Guru Granth Sahib, p.1 [10] Sri Guru Granth Sahib, p.2 [11] Sri Guru Granth Sahib, p.908 [12] Sri Guru Granth Sahib, p.2 [13] Sri Guru Granth Sahib, p.1273 [14] Sri Guru Granth Sahib, p.663 [15] Sri Guru Granth Sahib, p.469 [16] Sri Guru Granth Sahib, p.354 [17] Sri Guru Granth Sahib, p.90 [18] Sri Guru Granth Sahib, p.931 [19] Sri Guru Granth Sahib, p.223 [20] Sri Guru Granth Sahib, p.19 [21] Sri Guru Granth Sahib, p.138 [22] Sri Guru Granth Sahib, p.1026 [23] Sri Guru Granth Sahib, p.1190 [24] Sri Guru Granth Sahib, p.21 [25] Sri Guru Granth Sahib, p.1283 [26] Sri Guru Granth Sahib, p.1342 [27] Sri Guru Granth Sahib, p.67 [28] Sri Guru Granth Sahib, p.1393 [29] Sri Guru Granth Sahib, p.57 [30] Sri Guru Granth Sahib, p.468 [31] Sri Guru Granth Sahib, p.421 [32] Sri Guru Granth Sahib, p.415 [33] Sri Guru Granth Sahib, p.229 [34] Sanjib Kumar Barakakoti, Mahapurusha Srimanta Sankaradeva and Guru Nanak: A Comparative Study [/QUOTE]
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Travels of Guru Nanak: A Brief
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