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Travels of Guru Nanak: A Brief
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<blockquote data-quote="dalvinder45" data-source="post: 225149" data-attributes="member: 26009"><p style="text-align: center"><strong>REDEEMING BHUMIA AND VISIT TO GUWAHATI</strong></p> <p style="text-align: center"></p> <p style="text-align: center"></p><p><strong>Visit to Kamakhya and Hajo temples</strong>:</p><p></p><p>Having redeemed Noor Shah Guru Nanak held discussions with Srimanta Sanker Dev at Dhubri and met Gaurjan. Guru Nanak’s next journey was to Kamakhaya Guwahati and Hajo in Kamroop. From Dhubri Guru Nanak proceeded towards Guwahati through Gauripore, Rangamati, Jogigompha, and Goalpara.[1]</p><p></p><p>During this journey Guru Nanak redeemed Bhumia. Janam Sakhi Bhai Bala has an anecdote of Bhumian.The episode is described in Janamsakhi B 40 [2] as under</p><p></p><p>‘Guru Nanak entered into the area which belonged to the thieves. A leader if thieves had 500 horses and many animals. All thieves were afraid of him. But he was very religious, donated freely and looked after the saints very well. He took Baba (Guru Nanak) to his house as he saw the Guru in his area and cared him with respect. Baba questioned: “What is your job?’ He said: “You know (that I am a thief). Please make me your follower.” Guru Nanak said, “You can become my follower only if you leave this evil.” Bhumia said, “You can ask anything else; even if you ask for my head or life I will offer you, but this evil is hereditary; it cannot be left. You must consider me as I have offered myself to you.” Baba accepted him his follower with three conditions: 1.Always speak truth even when you steel. 2. Never think ill of the person whose salt you have taken 3. See that innocent and poor are not tortured but helped. He accepted these. Baba started his journey further. Bhumia thought of a big plan i.e., looting the palace of the king so that he did not require to loot again and must follow strictly what the saint had said. He dressed himself well and wore five weapons on his body and started for king’s place on horse.</p><p></p><p>About midnight he reached king’s palace. As he entered the main gate he was challenged by the gatekeeper for his identity. He remembered what Guru Nanak had said i.e., to speak truth so he said, “I am thief.” In a bit harsh tone the sentry took him to be some royal person who speaks in such a manner. He did not stop him. He crossed all the seven gates by speaking truth. He collected all the valuables from king’s palace and tied into a huge bundle. Before leaving he thought of having some food. He entered the kitchen and tasted from a packet. It turned out to be salt. He had got so much faith in Baba’s saying that he left all valuables as he had taken salt from the king’s kitchen.</p><p></p><p>Next day as the king saw the packed valuables in his palace; he realized that a thief had entered. He was astonished as to why he had left all valuables. Sentries told why they allowed him in. The sentries in turn tortured all the suspected. As the news of the torture spread, he remembered Guru’s third instruction. See that the innocent and poor are not troubled. To save the innocent the Bhumia went to the king and told him what all had happened.</p><p></p><p>“How did you enter into the palace crossing seven gates?”</p><p></p><p>“By speaking the truth.my intention was not doubted.’</p><p></p><p>“Why did you leave all valuables packed?”</p><p></p><p>“I had taken your salt?”</p><p></p><p>“Why did you not you save yourself by remaining quite?”</p><p></p><p>“I could not bear the torture on the poor. I came to save the innocents.”</p><p></p><p>He repeated all three points the saint had asked him to follow.</p><p></p><p>“Who is this saint? I will like to meet him.”</p><p></p><p>The king honoured the Bhumia with lot of presents and made him his minister and requested him to help him meeting Baba.[2]</p><p></p><p>Bhumia or Bhuyans were the warrior chiefs and landlords <em>(zamindars</em>) in medieval Bengal and Assam. Srimanta Sankardeb was also a Bhuyan. [3] The Baro-Bhuyans are the twelve landlords who formed a confederacy [4] each Bhuyan in control of a group of villages called chakla; the more powerful among them called themselves as rajas. [5] Baro denotes number twelve and meant many (bado) [6]The system of Baro-Bhuyan confederacy is a relic of the erstwhile Kamroop Kingdom, that covered all of Assam, North Bengal and large portions of Bangladesh.[7] In presence of strong king they offered their allegiance to him [8] In Assam, the Baro-Bhuyans occupied the region west of the Kachari kingdom in the south bank of the Brahmputra river, and west of the Sutiya kingdom in the north bank. They were instrumental in defending against aggressors from Bengal, especially in defeating the remnant of Alauddin Husain Shah’s administration after 1498. They also resisted the emergence of the Koch dynasty but failed. Subsequently, they were squeezed between the Kachari kingdom and the Kamta kingdom in the south bank and were slowly overpowered by the expanding Ahom kingdom in the north. These landlords did not belong to any particular ethnicity, religion or caste.[9] A group of seven Kayastha and seven Brahmin families led by Chandivara was transferred to Langamaguri, a few miles north of present-day Guwahati.[10] Chandivara and his group did not stay in The king was eager to meet Baba. His wife happened to be the follower of the Baba. She too was eager Lengamaguri for long and moved soon to Bordowa in present-day Angoon district with the support of Durlabh Narayana.[10] Among the descendants of Chandivara was Srimanta Sankar Deb. [10]</p><p></p><p><strong>King and queen meeting the saint: </strong>[11]</p><p></p><p>The Koch King and queen went to meet him. She loved singing Baba’s hymns and reciting God’s Name. Both of them went to Baba with the help of Bhumia. The king and queen requested for a blessing for a son. Sikh Chronicles mention the queen to be Gaurjan.</p><p></p><p><strong>Gaurjan</strong></p><p></p><p>Gyani Gian Singh in Twareekh Guru Khalsa, [12] states that Rani Gaurjan, queen of one of the states of Kamroop was the devout follower of Guru Nanak. Her grandson Raja Ram Rai became the Sikh of Guru Tegh Bahadur and he was blessed with a son by Guru’s blessings. The boy was named Ratan Rai. This Rattan Rai presented a white elephant and a Panchkala weapon; a combination of five weapons) to Guru Gobind Singh (Suraj Prakash 22, 46) Guru Kian Sakhian by Stoop Singh Koshers pp. 68-69 and 86-87[13] based on Bhatt Wahis recorded by the Bhatts in Guru’s court have also the record as above. Dr Surinder Singh Kohli mentions: it is said that the queen of this area (Pragjyotishapura) became the disciple of the Guru. She was the grandmother of Raja Ram Deo who became disciple of Guru Tegh Bahadur. Her great grandson Raja Rattan Deo came to Anandpur to pay his respects to Guru Gobind Singh. [14]</p><p></p><p>Guru Kian Sakhian [15] states further: Raja Ram Singh battled with Assamese for many years and Raja won the battle in the beginning of 1726 AD. Assamese King accepted defeat. Guru Tegh Bahadur got both parties to compromise. Raja Ram Singh created a mind on the bank of Brahmaputra in the honor of Guru Tegh Bahadur. Assam King Sug Deo requestedand took Guru to his residence. Both King and the Queen welcomed the Guru with love and respect. The queen requested the Guru politely: Please bless me with an offspring. I do not have any other wish.” Guru Jib said: “You will give birth to a very fortunate son.” He took his ring and touched on the queen’s head and said “Dear queen! You will find stamp of this ring on the head of your son. Name him Rattan Rai.” Guru took leave from King and Queen and returned to the camp of Raja Ram Singh.” [16]</p><p></p><p>“Guru (Guru Gobind Singh) issued orders to Sikhs to come to Paunta to celebrate Deepawali. Receiving Guru’s orders, the sangat came from Delhi, Assam, Majha, Malwa, Doaba, Pothohar, Kabul etc., with great vigour. From Assam came Ratan Rai son of Sug deo along with his mother and uncle Ram Rai bringing very valuable presents. Earlier when Rattan Rai was just eleven years, he came to Chak Nanaki along with his mother and father. At that time they had presented very valuable gifts. These included a weapon (<em>Panch Kala</em>) capable of performing five weapons i.e., spear, beam, sword, pistol and a barchhi changing from one weapon to other just by moving the handle. Another was a Parsadi Elephant which had a white lining from head to tail. It also included one sandalwood seat having four layers. In addition to this a golden bowl, the head Kalgi, a bracelet of diamonds and 101 gold Muhars and bowed before the Guru. [17] This <em>Panchkala</em> is presently stated to be in Baroda museum. [18] As stated above Guru Nanak visited Dhubri where a Gurdwara commemorates his visit. This Gurdwara was further sanctified by Guru Tegh Bahadur’s visit in 1710 AD to Dhubri where he brought a settlement between Raja Ram Singh a General of Mughals and King Chakardhawaj Singh of Assam. [19]</p><p></p><p>Guru Nanak’s next visit was to Guwahati’s Kamakhya temple.Dr. Tarlochan Singh [20] and Dr Surinder Singh Kohli [21] agree that Guru Nanak visited Kamakhya in Guwahati and Hajo. Arjan Singh Mann writes: “After Dhubri, Guru Nanak visited Gauripore, Rangamati, Jogigompha, Goalpara reached Kamakhya (Guwahati) where he stayed with the high priest for some time and left his message with him.”[22]</p><p></p><p>At Kamakhaya the famous temple of Guwahati, he stayed with <em>'Punjabi Panda'</em> and held discussions with various pandits including the head priest. According to <em>Punjabi Panda,Old Wahis of Punjabi Panda</em> had a mention about Guru's visit but were destroyed in a fire at his house. Now records are available only from nineteenth century onwards.[23]</p><p></p><p>Gyani Lal Singh Sangrur mentions: ‘In Kamroop he told the priests: “It is ignorance and non acceptance of God’s natural laws to sacrifice animals in front of idols to appease gods.” He sermonized: The god of mammon attracts all gods and goddesses. The death however does not excuse anyone except those in the permanent service of The Lord.” (Gauri M.1)[24]</p><p></p><p>He further sermonized: “If you worship the gods and goddesses, what will you ask from them and what will they give?” Having listened to these sermons the ignorance of the priests was gone and they became the worshippers of The Lord God (p.70) [25]. In his notes he explains that the Kamkhya temple is in Guwahati. The same approach has been taken by Dr Tarlochan Singh [26].</p><p></p><p>From Hajo and Matsayadhwaj Guru Nanak proceeded to Tashigonzong (Bhutan) on his way to Lhasa (Tibet). On return from Tibet, through Arunanchal Pradesh he proceeded to Saidya and attended the fair at Brahma Kund. After religious discussions at Brahmankud, the Guru proceeded to Walong and held discussions with the Lama there. There form he returned to Assam and visited Tinsukhia, Dibrugarh and Nazira.[27]</p><p></p><p>According to Dr Kohli Guru Nanak is said to have visited both the temples at Guwahati and Hajo. The purpose of the visit of Guru Nanak in this area was to dissuade the people from Shakti practices and put them on right path i.e., the devotion towards all pervading Brahman (p. 49) [28].</p><p></p><p><strong>Route of Travel to Kamrup</strong></p><p></p><p>The route of travels to Kamrup given by Fauja Singh Kirpal Singh [29] from Banaras onwards is as under:</p><p></p><p>“Benaras-Chandrola-Sasarasm-Gaya-Patna-Hajipur-Mungher-Bhagalpur-Kantnagar-Malda from where he would have selected one out of the following: (a) Sher Shah Suri Marg leading to Sunargaon via Maqsudabad and reached Dacca (b) He travelled north passing through the present North Bihar and North Bengal reaching Dhubri the first important place in Kamrup visited by Guru Nanak. At Dhubri Guru Tegh Bahadur raised a platform in the hallowed memory of Guru Nanak’s visit. As this place is situated on the right bank of the Brahmputra River, the likelihood is that Guru arrived there from the west and not from the side of Dacca. Secondly, for a traveller desiring to tour the region of Assam, as the Guru was, the Dacca route was much longer, circuitous and perhaps also unnatural. Thirdly the northerly route is marked by many old historical gurdwara bearing association with Guru Nanak and Guru Tegh Bahadur. Fourthly, when later on Guru Tegh Bahadur preceded to Assam he, too, followed the northerly route.” [29]</p><p></p><p>Janam Sakhi B-40 edited by Piar Singh, 1989 [30] narrates the story of Guru Nanak’s visit to Bhutan, “Sakhi Bhutant Des ki” at p. 124. Since Bhutan is touching the borders of North Bengal Cooch Behar and Kamrup, it is probable that Guru Nanak also visited Bhutan during his visit to Kamrup. Thus the route through north passing through the present North Bihar and North Bengal reaching Dhubri in Kamrup is the most probable route and he visited Bhutan during this route only. Dr Surinder Singh Kohli gives this probable route to be during his third journey when the Guru was travelling in Sikkim and Bhutan and he toured through some territory of North Bengal in Darjeeling, Jalpaiguri and Cooch Behar District.[31]</p><p></p><p>This author in his book Amazing Travels of Guru Nanak [32] found the travel to Kamroop and beyond during Guru Nanak’s third itinerary (<em>udasi</em>) and the route to Kamroop from Sikkim and Bhutan as the most plausible.[33] However after visiting the area again came to the conclusion that Guru Nanak's travels to this region were after visiting Dacca by boat in Brahmputra and proceeded on foot to Guwahati walking through Gauripur, Rangamati, Jogigompha, Goalpara reaching Kamakhaya.[22]</p><p></p><p><strong> Period of the Travel</strong></p><p></p><p>Guru Nanak (1469-1539), the founder of <a href="http://www.sikhphilosophy.net/tags/sikhism/" target="_blank">Sikhism</a> visited Kamrup in the beginning of 16th Century.In the Janamsakhi edited by Shamsher Singh Ashok [33] the period of visit to Kamroop given is after the first and second itineraries (udasis) in the year 1508 AD. “Baba then started for other pilgrimage centres. He visited 68 pilgrimage centres like Ganga, Godawri, Gaya, Pirag, Gomti, Ayodhya, Dwarka, Jagan Nath, and Orissa and had the benefit of all these pilgrimages including bathing in various rivers. Having visited the entire land, the true Guru Baba reached that part of the land on the corneer of the sea where no men exist and the women rule. In the entire country only the women earn and not the men. [32] If the period of start is taken as 1500AD from sultanpur Lodhi, his arrival in Kamroop comes out to be 1504-1505 AD. Dr Sanjib Kumar Barakokti’s[34] timings thus can be taken as correct</p><p></p><p><strong>References: </strong></p><p></p><p>[1] Arjan Singh Mann, Dr., 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House New Delhi, p.170.</p><p></p><p>[2] Piar Singh (ed) B40 Janamsakhi, ‘<em>Sakhi Bhumie Chor nal hoee’</em>, Amritsar,Guru Nanak Dev University, pp. 143-144</p><p></p><p>[3] Ibid pp. 145-146</p><p></p><p>[4] Guha, Amalendu (1983). "The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam". <em>Social Scientist</em> (Social Scientist) <strong>11</strong> (12): 3–34. <a href="http://en.wikipedia.org/wiki/Digital_object_identifier" target="_blank">doi</a>:<a href="http://dx.doi.org/10.2307%2F3516963" target="_blank">10.2307/3516963</a>. <a href="http://en.wikipedia.org/wiki/JSTOR" target="_blank">JSTOR</a> <a href="http://www.jstor.org/stable/3516963" target="_blank">3516963</a>.<a href="http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFGuha1983" target="_blank">Guha 1983</a>, p. 10</p><p></p><p>[5] Akbarnama, Volume III, Page 647.</p><p></p><p>[6] Neog, M (1980), <em>Early History of the Vaisnava Faith and Movement in Assam</em>, Delhi: Motilal Banarasidass <a href="http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFNeog1980" target="_blank">Neog 1980</a>, p. 48, Nath, D (1989), <em>History of the Koch Kingdom: 1515-1615</em>, Delhi: Mittal Publications</p><p></p><p>[7] Neog, M (1992), "Origin of the Baro-Bhuyans", in Barpujari, H. K., <em>The Comprehensive History of Assam</em><strong>2</strong>, Guwahati: Assam Publication Board, pp. 62–66, <a href="http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFNeog1980" target="_blank">Neog 1980</a>:49f</p><p></p><p>[8] Lahiri, Nayanjot (1984). "The Pre-Ahom Roots of Medieval Assam".<em>Social Scientist</em> (Social Scientist) <strong>12</strong> (6): 60–69. <a href="http://en.wikipedia.org/wiki/JSTOR" target="_blank">JSTOR</a> <a href="http://www.jstor.org/stable/3517004" target="_blank">3517004</a>.<a href="http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFLahiri1984" target="_blank">Lahiri 1984</a>, p. 62</p><p></p><p>[9] <a href="http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFNeog1980" target="_blank">Neog 1980</a>, p. 49</p><p></p><p>[10] Nath, D, 1989, <em>History of the Koch Kingdom: 1515-1615</em>, Delhi: Mittal Publications, p.21</p><p></p><p>[11] Piar Singh (ed) B40 Janamsakhi, Sakhi Bhumie Chor nal hoee, Amritsar,Guru Nanak Dev University, pp. 145-146</p><p></p><p>[12] Gyani Gyan Singh’s, Twareekh Guru Khalsa, p. 87</p><p></p><p>[13] Sarup Singh Koshish edited by Piara Singh Padam and Gyani Garja Singh, 1986, Guru Kian Sakhian by Kalam Mandir, Patiala, pp. 68-69 & 86-87</p><p></p><p>[14] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition,</p><p></p><p>[15] Sarup Singh Koshish 1986,, pp. 68-69 & 86-87</p><p></p><p>[16]Ibid pp. 68-69</p><p></p><p>[17] Ibid pp. 86-87</p><p></p><p>[18] Tarlochan Singh, Jeevan Charit Guru Nanak, p.174</p><p></p><p>[19] Akhbar (i) Darbar(i) Muala, quoted in Guru Tegh Bahadur ji dian yatravan by Sabinderjit Singh Sagar in Nau Nidh edited by Pritam Siongh, Guru Nanak Dev University Sri Amritsar, p.67</p><p></p><p>[20] Tarlochan Singh, Dr, Jeevan Charit Guru Nanak, p.174</p><p></p><p>[21] Surinder Singh Kohli (Dr), p.47</p><p></p><p>[22] Arjan Singh Mann (Dr), p.170</p><p></p><p>[23] Dalvinder Singh Grewal, Dr. May, 2002, Amazing Travels of Guru Nanak, Amritsar, Shiromani Parbandhak Committee pp. 211-213</p><p></p><p>[24] Gyani Lal Singh Sangrur, p 70</p><p></p><p>[25] ibid</p><p></p><p>[26] Tarlochan Singh, Dr., Jeevan Charit Guru Nanak, p.174</p><p></p><p>[27] Dalvinder Singh Grewal Dr, 2002, p.212</p><p></p><p>[28] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, p.49</p><p></p><p>[29] Fauja Singh Kirpal Singh, 1976, Atlas Tavels of Guru Nanak, Punjabi University Patiala, pp. 17</p><p></p><p>[30] Piar Singh, 1989, B-40 Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Sri Amritsar, p.124</p><p></p><p>[31] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, p.44, 46-47</p><p></p><p>[32] Dalvinder Singh Grewal, Dr. May, 2002, pp. 211-213</p><p></p><p>[33] Shamsher Singh Ashok (ed.) 1969, Puratan Janamsakhi, Shiromani Gurdwara Committee, Amritsar, p. 200 quotes 1508 AD as the year of visit of Guru Nanak to Kachhar then a part of Kamrup.</p><p></p><p></p><p></p><p></p><p></p><p style="text-align: center"></p></blockquote><p></p>
[QUOTE="dalvinder45, post: 225149, member: 26009"] [CENTER][B]REDEEMING BHUMIA AND VISIT TO GUWAHATI[/B] [/CENTER] [B]Visit to Kamakhya and Hajo temples[/B]: Having redeemed Noor Shah Guru Nanak held discussions with Srimanta Sanker Dev at Dhubri and met Gaurjan. Guru Nanak’s next journey was to Kamakhaya Guwahati and Hajo in Kamroop. From Dhubri Guru Nanak proceeded towards Guwahati through Gauripore, Rangamati, Jogigompha, and Goalpara.[1] During this journey Guru Nanak redeemed Bhumia. Janam Sakhi Bhai Bala has an anecdote of Bhumian.The episode is described in Janamsakhi B 40 [2] as under ‘Guru Nanak entered into the area which belonged to the thieves. A leader if thieves had 500 horses and many animals. All thieves were afraid of him. But he was very religious, donated freely and looked after the saints very well. He took Baba (Guru Nanak) to his house as he saw the Guru in his area and cared him with respect. Baba questioned: “What is your job?’ He said: “You know (that I am a thief). Please make me your follower.” Guru Nanak said, “You can become my follower only if you leave this evil.” Bhumia said, “You can ask anything else; even if you ask for my head or life I will offer you, but this evil is hereditary; it cannot be left. You must consider me as I have offered myself to you.” Baba accepted him his follower with three conditions: 1.Always speak truth even when you steel. 2. Never think ill of the person whose salt you have taken 3. See that innocent and poor are not tortured but helped. He accepted these. Baba started his journey further. Bhumia thought of a big plan i.e., looting the palace of the king so that he did not require to loot again and must follow strictly what the saint had said. He dressed himself well and wore five weapons on his body and started for king’s place on horse. About midnight he reached king’s palace. As he entered the main gate he was challenged by the gatekeeper for his identity. He remembered what Guru Nanak had said i.e., to speak truth so he said, “I am thief.” In a bit harsh tone the sentry took him to be some royal person who speaks in such a manner. He did not stop him. He crossed all the seven gates by speaking truth. He collected all the valuables from king’s palace and tied into a huge bundle. Before leaving he thought of having some food. He entered the kitchen and tasted from a packet. It turned out to be salt. He had got so much faith in Baba’s saying that he left all valuables as he had taken salt from the king’s kitchen. Next day as the king saw the packed valuables in his palace; he realized that a thief had entered. He was astonished as to why he had left all valuables. Sentries told why they allowed him in. The sentries in turn tortured all the suspected. As the news of the torture spread, he remembered Guru’s third instruction. See that the innocent and poor are not troubled. To save the innocent the Bhumia went to the king and told him what all had happened. “How did you enter into the palace crossing seven gates?” “By speaking the truth.my intention was not doubted.’ “Why did you leave all valuables packed?” “I had taken your salt?” “Why did you not you save yourself by remaining quite?” “I could not bear the torture on the poor. I came to save the innocents.” He repeated all three points the saint had asked him to follow. “Who is this saint? I will like to meet him.” The king honoured the Bhumia with lot of presents and made him his minister and requested him to help him meeting Baba.[2] Bhumia or Bhuyans were the warrior chiefs and landlords [I](zamindars[/I]) in medieval Bengal and Assam. Srimanta Sankardeb was also a Bhuyan. [3] The Baro-Bhuyans are the twelve landlords who formed a confederacy [4] each Bhuyan in control of a group of villages called chakla; the more powerful among them called themselves as rajas. [5] Baro denotes number twelve and meant many (bado) [6]The system of Baro-Bhuyan confederacy is a relic of the erstwhile Kamroop Kingdom, that covered all of Assam, North Bengal and large portions of Bangladesh.[7] In presence of strong king they offered their allegiance to him [8] In Assam, the Baro-Bhuyans occupied the region west of the Kachari kingdom in the south bank of the Brahmputra river, and west of the Sutiya kingdom in the north bank. They were instrumental in defending against aggressors from Bengal, especially in defeating the remnant of Alauddin Husain Shah’s administration after 1498. They also resisted the emergence of the Koch dynasty but failed. Subsequently, they were squeezed between the Kachari kingdom and the Kamta kingdom in the south bank and were slowly overpowered by the expanding Ahom kingdom in the north. These landlords did not belong to any particular ethnicity, religion or caste.[9] A group of seven Kayastha and seven Brahmin families led by Chandivara was transferred to Langamaguri, a few miles north of present-day Guwahati.[10] Chandivara and his group did not stay in The king was eager to meet Baba. His wife happened to be the follower of the Baba. She too was eager Lengamaguri for long and moved soon to Bordowa in present-day Angoon district with the support of Durlabh Narayana.[10] Among the descendants of Chandivara was Srimanta Sankar Deb. [10] [B]King and queen meeting the saint: [/B][11] The Koch King and queen went to meet him. She loved singing Baba’s hymns and reciting God’s Name. Both of them went to Baba with the help of Bhumia. The king and queen requested for a blessing for a son. Sikh Chronicles mention the queen to be Gaurjan. [B]Gaurjan[/B] Gyani Gian Singh in Twareekh Guru Khalsa, [12] states that Rani Gaurjan, queen of one of the states of Kamroop was the devout follower of Guru Nanak. Her grandson Raja Ram Rai became the Sikh of Guru Tegh Bahadur and he was blessed with a son by Guru’s blessings. The boy was named Ratan Rai. This Rattan Rai presented a white elephant and a Panchkala weapon; a combination of five weapons) to Guru Gobind Singh (Suraj Prakash 22, 46) Guru Kian Sakhian by Stoop Singh Koshers pp. 68-69 and 86-87[13] based on Bhatt Wahis recorded by the Bhatts in Guru’s court have also the record as above. Dr Surinder Singh Kohli mentions: it is said that the queen of this area (Pragjyotishapura) became the disciple of the Guru. She was the grandmother of Raja Ram Deo who became disciple of Guru Tegh Bahadur. Her great grandson Raja Rattan Deo came to Anandpur to pay his respects to Guru Gobind Singh. [14] Guru Kian Sakhian [15] states further: Raja Ram Singh battled with Assamese for many years and Raja won the battle in the beginning of 1726 AD. Assamese King accepted defeat. Guru Tegh Bahadur got both parties to compromise. Raja Ram Singh created a mind on the bank of Brahmaputra in the honor of Guru Tegh Bahadur. Assam King Sug Deo requestedand took Guru to his residence. Both King and the Queen welcomed the Guru with love and respect. The queen requested the Guru politely: Please bless me with an offspring. I do not have any other wish.” Guru Jib said: “You will give birth to a very fortunate son.” He took his ring and touched on the queen’s head and said “Dear queen! You will find stamp of this ring on the head of your son. Name him Rattan Rai.” Guru took leave from King and Queen and returned to the camp of Raja Ram Singh.” [16] “Guru (Guru Gobind Singh) issued orders to Sikhs to come to Paunta to celebrate Deepawali. Receiving Guru’s orders, the sangat came from Delhi, Assam, Majha, Malwa, Doaba, Pothohar, Kabul etc., with great vigour. From Assam came Ratan Rai son of Sug deo along with his mother and uncle Ram Rai bringing very valuable presents. Earlier when Rattan Rai was just eleven years, he came to Chak Nanaki along with his mother and father. At that time they had presented very valuable gifts. These included a weapon ([I]Panch Kala[/I]) capable of performing five weapons i.e., spear, beam, sword, pistol and a barchhi changing from one weapon to other just by moving the handle. Another was a Parsadi Elephant which had a white lining from head to tail. It also included one sandalwood seat having four layers. In addition to this a golden bowl, the head Kalgi, a bracelet of diamonds and 101 gold Muhars and bowed before the Guru. [17] This [I]Panchkala[/I] is presently stated to be in Baroda museum. [18] As stated above Guru Nanak visited Dhubri where a Gurdwara commemorates his visit. This Gurdwara was further sanctified by Guru Tegh Bahadur’s visit in 1710 AD to Dhubri where he brought a settlement between Raja Ram Singh a General of Mughals and King Chakardhawaj Singh of Assam. [19] Guru Nanak’s next visit was to Guwahati’s Kamakhya temple.Dr. Tarlochan Singh [20] and Dr Surinder Singh Kohli [21] agree that Guru Nanak visited Kamakhya in Guwahati and Hajo. Arjan Singh Mann writes: “After Dhubri, Guru Nanak visited Gauripore, Rangamati, Jogigompha, Goalpara reached Kamakhya (Guwahati) where he stayed with the high priest for some time and left his message with him.”[22] At Kamakhaya the famous temple of Guwahati, he stayed with [I]'Punjabi Panda'[/I] and held discussions with various pandits including the head priest. According to [I]Punjabi Panda,Old Wahis of Punjabi Panda[/I] had a mention about Guru's visit but were destroyed in a fire at his house. Now records are available only from nineteenth century onwards.[23] Gyani Lal Singh Sangrur mentions: ‘In Kamroop he told the priests: “It is ignorance and non acceptance of God’s natural laws to sacrifice animals in front of idols to appease gods.” He sermonized: The god of mammon attracts all gods and goddesses. The death however does not excuse anyone except those in the permanent service of The Lord.” (Gauri M.1)[24] He further sermonized: “If you worship the gods and goddesses, what will you ask from them and what will they give?” Having listened to these sermons the ignorance of the priests was gone and they became the worshippers of The Lord God (p.70) [25]. In his notes he explains that the Kamkhya temple is in Guwahati. The same approach has been taken by Dr Tarlochan Singh [26]. From Hajo and Matsayadhwaj Guru Nanak proceeded to Tashigonzong (Bhutan) on his way to Lhasa (Tibet). On return from Tibet, through Arunanchal Pradesh he proceeded to Saidya and attended the fair at Brahma Kund. After religious discussions at Brahmankud, the Guru proceeded to Walong and held discussions with the Lama there. There form he returned to Assam and visited Tinsukhia, Dibrugarh and Nazira.[27] According to Dr Kohli Guru Nanak is said to have visited both the temples at Guwahati and Hajo. The purpose of the visit of Guru Nanak in this area was to dissuade the people from Shakti practices and put them on right path i.e., the devotion towards all pervading Brahman (p. 49) [28]. [B]Route of Travel to Kamrup[/B] The route of travels to Kamrup given by Fauja Singh Kirpal Singh [29] from Banaras onwards is as under: “Benaras-Chandrola-Sasarasm-Gaya-Patna-Hajipur-Mungher-Bhagalpur-Kantnagar-Malda from where he would have selected one out of the following: (a) Sher Shah Suri Marg leading to Sunargaon via Maqsudabad and reached Dacca (b) He travelled north passing through the present North Bihar and North Bengal reaching Dhubri the first important place in Kamrup visited by Guru Nanak. At Dhubri Guru Tegh Bahadur raised a platform in the hallowed memory of Guru Nanak’s visit. As this place is situated on the right bank of the Brahmputra River, the likelihood is that Guru arrived there from the west and not from the side of Dacca. Secondly, for a traveller desiring to tour the region of Assam, as the Guru was, the Dacca route was much longer, circuitous and perhaps also unnatural. Thirdly the northerly route is marked by many old historical gurdwara bearing association with Guru Nanak and Guru Tegh Bahadur. Fourthly, when later on Guru Tegh Bahadur preceded to Assam he, too, followed the northerly route.” [29] Janam Sakhi B-40 edited by Piar Singh, 1989 [30] narrates the story of Guru Nanak’s visit to Bhutan, “Sakhi Bhutant Des ki” at p. 124. Since Bhutan is touching the borders of North Bengal Cooch Behar and Kamrup, it is probable that Guru Nanak also visited Bhutan during his visit to Kamrup. Thus the route through north passing through the present North Bihar and North Bengal reaching Dhubri in Kamrup is the most probable route and he visited Bhutan during this route only. Dr Surinder Singh Kohli gives this probable route to be during his third journey when the Guru was travelling in Sikkim and Bhutan and he toured through some territory of North Bengal in Darjeeling, Jalpaiguri and Cooch Behar District.[31] This author in his book Amazing Travels of Guru Nanak [32] found the travel to Kamroop and beyond during Guru Nanak’s third itinerary ([I]udasi[/I]) and the route to Kamroop from Sikkim and Bhutan as the most plausible.[33] However after visiting the area again came to the conclusion that Guru Nanak's travels to this region were after visiting Dacca by boat in Brahmputra and proceeded on foot to Guwahati walking through Gauripur, Rangamati, Jogigompha, Goalpara reaching Kamakhaya.[22] [B] Period of the Travel[/B] Guru Nanak (1469-1539), the founder of [URL='http://www.sikhphilosophy.net/tags/sikhism/']Sikhism[/URL] visited Kamrup in the beginning of 16th Century.In the Janamsakhi edited by Shamsher Singh Ashok [33] the period of visit to Kamroop given is after the first and second itineraries (udasis) in the year 1508 AD. “Baba then started for other pilgrimage centres. He visited 68 pilgrimage centres like Ganga, Godawri, Gaya, Pirag, Gomti, Ayodhya, Dwarka, Jagan Nath, and Orissa and had the benefit of all these pilgrimages including bathing in various rivers. Having visited the entire land, the true Guru Baba reached that part of the land on the corneer of the sea where no men exist and the women rule. In the entire country only the women earn and not the men. [32] If the period of start is taken as 1500AD from sultanpur Lodhi, his arrival in Kamroop comes out to be 1504-1505 AD. Dr Sanjib Kumar Barakokti’s[34] timings thus can be taken as correct [B]References: [/B] [1] Arjan Singh Mann, Dr., 1959, Guru Tegh Bahadur and Assam Pradesh, Sikh Publishing House New Delhi, p.170. [2] Piar Singh (ed) B40 Janamsakhi, ‘[I]Sakhi Bhumie Chor nal hoee’[/I], Amritsar,Guru Nanak Dev University, pp. 143-144 [3] Ibid pp. 145-146 [4] Guha, Amalendu (1983). "The Ahom Political System: An Enquiry into the State Formation Process in Medieval Assam". [I]Social Scientist[/I] (Social Scientist) [B]11[/B] (12): 3–34. [URL='http://en.wikipedia.org/wiki/Digital_object_identifier']doi[/URL]:[URL='http://dx.doi.org/10.2307%2F3516963']10.2307/3516963[/URL]. [URL='http://en.wikipedia.org/wiki/JSTOR']JSTOR[/URL] [URL='http://www.jstor.org/stable/3516963']3516963[/URL].[URL='http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFGuha1983']Guha 1983[/URL], p. 10 [5] Akbarnama, Volume III, Page 647. [6] Neog, M (1980), [I]Early History of the Vaisnava Faith and Movement in Assam[/I], Delhi: Motilal Banarasidass [URL='http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFNeog1980']Neog 1980[/URL], p. 48, Nath, D (1989), [I]History of the Koch Kingdom: 1515-1615[/I], Delhi: Mittal Publications [7] Neog, M (1992), "Origin of the Baro-Bhuyans", in Barpujari, H. K., [I]The Comprehensive History of Assam[/I][B]2[/B], Guwahati: Assam Publication Board, pp. 62–66, [URL='http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFNeog1980']Neog 1980[/URL]:49f [8] Lahiri, Nayanjot (1984). "The Pre-Ahom Roots of Medieval Assam".[I]Social Scientist[/I] (Social Scientist) [B]12[/B] (6): 60–69. [URL='http://en.wikipedia.org/wiki/JSTOR']JSTOR[/URL] [URL='http://www.jstor.org/stable/3517004']3517004[/URL].[URL='http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFLahiri1984']Lahiri 1984[/URL], p. 62 [9] [URL='http://en.wikipedia.org/wiki/Baro-Bhuyan#CITEREFNeog1980']Neog 1980[/URL], p. 49 [10] Nath, D, 1989, [I]History of the Koch Kingdom: 1515-1615[/I], Delhi: Mittal Publications, p.21 [11] Piar Singh (ed) B40 Janamsakhi, Sakhi Bhumie Chor nal hoee, Amritsar,Guru Nanak Dev University, pp. 145-146 [12] Gyani Gyan Singh’s, Twareekh Guru Khalsa, p. 87 [13] Sarup Singh Koshish edited by Piara Singh Padam and Gyani Garja Singh, 1986, Guru Kian Sakhian by Kalam Mandir, Patiala, pp. 68-69 & 86-87 [14] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, [15] Sarup Singh Koshish 1986,, pp. 68-69 & 86-87 [16]Ibid pp. 68-69 [17] Ibid pp. 86-87 [18] Tarlochan Singh, Jeevan Charit Guru Nanak, p.174 [19] Akhbar (i) Darbar(i) Muala, quoted in Guru Tegh Bahadur ji dian yatravan by Sabinderjit Singh Sagar in Nau Nidh edited by Pritam Siongh, Guru Nanak Dev University Sri Amritsar, p.67 [20] Tarlochan Singh, Dr, Jeevan Charit Guru Nanak, p.174 [21] Surinder Singh Kohli (Dr), p.47 [22] Arjan Singh Mann (Dr), p.170 [23] Dalvinder Singh Grewal, Dr. May, 2002, Amazing Travels of Guru Nanak, Amritsar, Shiromani Parbandhak Committee pp. 211-213 [24] Gyani Lal Singh Sangrur, p 70 [25] ibid [26] Tarlochan Singh, Dr., Jeevan Charit Guru Nanak, p.174 [27] Dalvinder Singh Grewal Dr, 2002, p.212 [28] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, p.49 [29] Fauja Singh Kirpal Singh, 1976, Atlas Tavels of Guru Nanak, Punjabi University Patiala, pp. 17 [30] Piar Singh, 1989, B-40 Janamsakhi Sri Guru Nanak Dev Ji, Guru Nanak Dev University, Sri Amritsar, p.124 [31] Surinder Singh Kohli, 1997, Travels of Guru Nanak, Punjab University, Chandigarh, Third edition, p.44, 46-47 [32] Dalvinder Singh Grewal, Dr. May, 2002, pp. 211-213 [33] Shamsher Singh Ashok (ed.) 1969, Puratan Janamsakhi, Shiromani Gurdwara Committee, Amritsar, p. 200 quotes 1508 AD as the year of visit of Guru Nanak to Kachhar then a part of Kamrup. 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