Punjabi:ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਪ੍ਰਚਾਰ ਮੰਜੀਆਂ ਥਾਪੀਆਂ

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ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਪ੍ਰਚਾਰ ਮੰਜੀਆਂ ਥਾਪੀਆਂ

ਡਾ: ਦਲਵਿੰਦਰ ਸਿੰਘ ਗ੍ਰੇਵਾਲ​

ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਜਗਤ ਪ੍ਰਚਾਰ ਵੇਲੇ ਨਾਲੋ ਨਾਲ ਪ੍ਰਚਾਰ ਮੰਜੀਆਂ ਵੀ ਥਾਪਦੇ ਰਹੇ। ਜਨਮ ਸਾਖੀ ਭਾਈ ਬਾਲਾ ਸੰਪਾਦਿਤ ਡਾ: ਸੁਰਿੰਦਰ ਸਿੰਘ ਕੋਹਲੀ) ਵਿੱਚ ਪੰਜ ਮੰਜੀਆਂ ਥਾਂਪਣ ਦਾ ਜ਼ਿਕਰ ਮਿਲਦਾ ਹੈ 1. ਤੁਲੰਭੇ ਸੱਜਣ ਦੀ ਮੰਜੀ (ਪੰਨਾ 119) 2.ਰਾਜਾ ਸਿਉਨਾਭ ਨੂੰ ਮੰਜੀ (ਪੰਨਾ 156) 3. ਮੱਧ ਭਾਰਤ ਵਿੱਚ ਕੌਡੇ ਭੀਲ ਨੂੰ ਮੰਜੀ (ਪੰਨੇ 157-158) 4. ਪਟਨੇ ਸਾਲਸਰਾਇ ਅਤੇ ਅਧਰਕਾ ਦੀ ਮੰਜੀ (ਪੰਨਾ 164) 5. ਪੂਰਬ ਵਿੱਚ ਝੰਢੇ ਬਾਢੀ ਨੂੰ ਮੰਜੀ (ਪੰਨਾ 175)

ਡਾਕਟਰ ਸੁਰਿੰਦਰ ਸਿੰਘ ਕੋਹਲੀ ਦੁਆਰਾ ਸੰਪਾਦਿਤ ਜਨਮ ਸਾਖੀ ਭਾਈ ਬਾਲਾ ਅਨੁਸਾਰ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਪਹਿਲੀ ਧਰਮ ਸਾਲ ਸੱਜਣ ਠੱਗ ਨੂੰ ਸੁਧਾਰਨ ਤੋਂ ਬਾਅਦ ਤੁਲੰਬੇ ਵਿੱਚ ਸਥਾਪਿਤ ਕੀਤੀ । (ਪੰਨਾ 119)

ਰਾਜਾ ਸਿਉਨਾਭ ਨੂੰ ਮੰਜੀ{ ਤਾ ਰਾਜਾ ਸਿਉਨਾਭ ਗੁਰੂ ਨਾਨਕ ਦਾ ਸਿਖ ਹੋਇਆਂ। ਲਾਗਾ ਗੁਰੂ ਨਿਰੰਕਾਰੁ ਜਪਣ ਅਤੇ ਲਗਾ ਰਈਅਤ ਨੂੰ ਜਪਾਵਣ ।ਤਿਥੇ ਗੁਰੂ ਪ੍ਰਾਨ ਸੰਗਲੀ ਉਚਾਰੀ ਇਕ ਸਉ ਅਤੇ ਤੇਰਾ ਅਧਿਆਉ ਬੋਲੇ। ਦੁਇ ਵਰੇ ਅਤੇ ਪੰਜ ਮਹੀਨੇ ਗੇਰੂ ਨਾਨਕ ਜੀ ਉਥੇ ਰਹੇ (ਪੰਨਾ 156)

ਕੌਡੇ ਨੂੰ ਮੰਜੀ ਤੇ ਥਾਪਣਾ: “ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਕਹਿਆਂ,”ਭਾਈ ਬਾਲਾ! ਕਰਤਾਰ ਜੋ ਸਾਨੂੰ ਇਸ ਧਰਤੀ ਤੇ ਭੇਜਿਆ ਹੈ ਸੋ ਇਸ ਵਾਸਤੇ ਭੇਜਿਆ ਹੈ । ਰੰਗ ਤਮਾਸੇ ਦੇਖਦਾ ਜਾਏ । ਬਾਲੇ ਆਖਿਆ “ਜੀ ਜੋ ਕਰਤਾਰ ਦਿਖਾਏ ਸੋ ਦੇਖਣਾ।“ ਤਾ ਸੱਤ ਦਿਨ ਗੁਰੂ ਨਾਨਕ ਕੌਡੇ ਪਾਸ ਰਹੇ ਸੱਤਵੇਂ ਦਿਨ ਚੱਲਣ ਹੋਇਆ ਕੌਡੇ ਰਾਖਸ਼ ਨੂੰ ਮੰਜੀ ਬਹਾਇਆ ।(ਪੰਨਾ 158)

ਸਾਲਸਰਾਇ ਅਤੇ ਅਧਰਕੇ ਨੂੰ ਮੰਜੀ: “ਫਿਰ ਗੁਰੂ ਜੀ ਨੇ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੇ ਬਿਸੰਬਰਪੁਰ ਵਿੱਚ ਸਾਲਸਰਾਏ ਜੌਹਰੀ ਅਤੇ ਅਧਰਕੇ ਗੁਲਾਮ ਉੱਤੇ ਮਿਹਰਬਾਨਗੀ ਕੀਤੀ ਅਤੇ ਉਨਾਂ ਨੂੰ ਮੰਜੀ ਤੇ ਬਹਾਲਿਆ। ਆਖਿਆ, “ਸੁਣ ਸਾਲਸਰਾਏ ਜਿਚਰ ਤੂੰ ਜੀਵਦਾ ਹੈ ਤਿਚਰ ਮੰਜੀ ਤੇਰੀ ਹੈ ਅਤੇ ਜਾਂ ਤੇਰੀ ਦੇਹ ਛੁੱਟੇਗੀ ਤਾਂ ਆਧਾਰ ਕਾ ਬਹੇਗਾ ।ਹੋਰ ਤੇਰੀ ਔਲਾਦ ਦਾ ਹੁਕਮ ਨਾ ਹੀ। ਪਹਿਲੇ ਹੀ ਮੰਜੀ ਇਸ ਦੀ ਆਹੀ ਪਰ ਅਸਾਂ ਤੇਰਾ ਭਾਰ ਰੱਖਿਆ ਹੈ ਕਿਉਂ ਜੋ ਤੂੰ ਇਸ ਦਾ ਸੰਸਾਰੀ ਸੂਤਰ ਧਾਰ ਸਾਹਿਬ ਹੈ ਅਤੇ ਤੇਰੇ ਦਿਨ ਵੀ ਥੋੜੇ ਆਏ ਰਹੇ ਹਨ; ਦੋਏ ਵਰੇ ਅਤੇ ਸੱਤ ਮਹੀਨੇ ਜੀਵਣਾ ਹੈ ਫਿਰ ਤੇਰੀ ਦੇਹ ਛੁੱਟੇਗੀ ਇਸ ਵਾਸਤੇ ਤੈਨੂੰ ਪਹਿਲੇ ਹੀ ਮੰਜੀ ਬਿਠਾਇਆ ਹੈ।“ (ਪੰਨਾ 164)

ਝੰਡੇ ਬਾਢੀ ਨੂੰ ਮੰਜੀ : “ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਜੀ ਗਾਇਆ ਭਾਈ ਝੰਡਾ ਅਸਾਂ ਤੈਨੂੰ ਮੰਜੀ ਬਹਾਵਨਾ ਹੈ ।ਤਾਂ ਫਿਰ ਝੰਡੇ ਆਖਿਆ ਜੀ ਜਿਉ ਤੁਹਾਡੀ ਰਜਾਇ ।ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਜੀ ਨੇ ਝੰਡੇ ਵਾਢੀ ਨੂੰ ਮੰਜੀ ਸੌਂਪੀ ਤਾਂ ਰਾਜੇ ਸੁਧਰ ਸੈਨ ਨੂੰ ਖਬਰ ਹੋਈ ਜੋ ਮੇਰੇ ਨਗਰ ਵਿੱਚ ਤਪਾ ਆਇਆ ਹੈ ਉਹ ਝੰਡੇ ਬਾਡੀ ਨੂੰ ਮੰਜੀ ਸੌਂਪੀ ਹੈ।“ (ਪੰਨਾ 175)।

ਕੌਡਾ ਭੀਲ ਸੀ ਜੋ ਮੱਧ ਭਾਰਤ ਦੇ ਜੰਗਲਾਂ ਦਾ ਵਾਸੀ ਸੀ। ਉਸਨੂੰ ਤਾਰਨ ਦੀ ਕਹੲਣੀ ਅਤੇ ਫਿਰ ਇਕ ਸਿੱਖ ਪ੍ਰਚਾਰਕ ਅਤੇ ਭੀਲਾਂ ਦੇ ਆਗੂ ਬਣਨ ਦੀ ਗਾਥਾ ਵੀ ਬੜੀ ਦਿਲਚਸਪ ਹੈ ਜਿਸ ਦਾ ਵਰਨਣ ਜਨਮਸਾਖੀ ਵਿੱਚ ਕੁੱਝ ਇਸ ਤਰ੍ਹਾਂ ਹੈ:

“ਤਾਂ ਇੱਕ ਵਿਲਾਇਤ ਅਸਰਾ ਪਨਾਹ ਰਾਜੇ ਦੀ ਆਹੀ ਉਸ ਵਿਲਾਇਤ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਚੱਲਿਆ ਰਾਜੇ ਨੂੰ ਮੰਜੀਏ ਬਿਠਾਏ ਕਿ ਫਿਰ ਗੁਰੂ ਜੀ ਅਸਰਾਪਨਾਹ ਨੂੰ ਚੱਲੇ ਜਿੱਥੇ ਝੰਡਾ ਬਾਡੀ ਦੀ ਮੰਜੀ ਹੈ। ਸਮੁੰਦਰ ਦੇ ਟਾਪੂ ਵਿੱਚ ਮਰਦਾਨਾ ਵਿਟਰ ਖੜਾ ਹੋਇਆ ਅਤੇ ਗੁਰੂ ਨਾਨਕ ਨੂੰ ਰੀਝ ਤਾਰਨ ਦੀ ਆਹੀ । ਤੇ ਮਰਦਾਨਾ ਆਖੇ “ਜੀ ਮੈਂ ਅੱਗੇ ਨਹੀਂ ਜਾਂਦਾ, ਮੈਨੂੰ ਵਿਦਾ ਦੇਹੋ ।“ ਗੁਰੂ ਨਾਨਕ ਆਖਿਆ “ਮਰਦਾਨਿਆ 1 ਆਗੇ ਰਾਹ ਵਿੱਚ ਬੁਲਾਈ ਹੈ ਤੂੰ ਜਾਣਦਾ ਨਾਹੀਂ। ਇਹ ਤੂੰ ਅਸਾਂ ਨਾਲ ਹੀ ਰਹੋ। ਮਰਦਾਨੇ ਰਹੇ ਨੲਹੀ॥ ਗੁਰੂ ਨਾਨਕ ਨੇ ਬਾਲੇ ਨੂੰ ਆਖਿਆ, “ਮਰਦਾਨਾ ਸਾਡੇ ਆਖੇ ਲੱਗਦਾ ਨਾਹੀ।“ ਬਾਲੇ ਮਰਦਾਨੇ ਨੂੰ ਆਖਿਆ, “ ਗੁਰੂ ਨਾਨਕ ਨਿਰੰਕਾਰੀ ਹੈ ਈ, ਤੂੰ ਸੰਭਾਲ”।ਪਰ ਮਰਦਾਨੇ ਨੂੰ ਜੇ (ਜਿਵੇਂ) ਕੋਈ ਭੂਤਨਾ ਲੱਗਾ ਮਰਦਾਨਾ ਰੁਕੇ ਰਹੇ ਰਾਹੀਂ। ਆਖ ਰਹੇ ਮਰਦਾਨੇ ਨੂੰ । ਮਰਦਾਨਾ ਗੁਰੂ ਨਾਨਕ ਜੀ ਪਾਸੋਂ ਵਿਦਿਆ ਲੀਤੀ । ਗਇਆ ਪਿੱਛੇ ਨੂੰ । ਗੁਰੂ ਨਾਨਕ ਭਾਈ ਬਾਲੇ ਨੂੰ ਪੁੱਛਿਆ, “ਬਾਲੇ !ਕਿਆ ਕਰੀਏ”। ਤਾਂ ਬਾਲੇ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਨੂੰ ਆਖਿਆ , “ਜਿਤ ਤੁਸਾਡੇ ਜੀ ਆਵੇ ਸੋ ਕਰੀਏ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਉਹ ਦਿਨ ਜੰਗਲ ਵਿੱਚ ਹੀ ਰਹੇ ; ਅੱਗੇ ਜਾਵੇ ਨਹੀਂ । ਦੂਜੇ ਦਿਨ ਦੋਏ ਪਹਿਰ ਗੁਜਰੇ ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਜੀ ਬੋਲਿਆ, “ਭਾਈ ਬਾਲਾ ਮਰਦਾਨੇ ਨੂੰ ਰਾਕਸ਼ ਪਕੜਿਆ ਹੈ, ਕੜਾਹੇ ਵਿੱਚ ਤਲਦਾ ਹੈ”। ਤਾਂ ਬਾਲੇ ਗੁਰੂ ਨਾਨਕ ਜੀ ਨੂੰ ਆਖਿਆ , “ਤਲiਣ ਦੇਹੁ। ਉਹ ਤਾਂ ਆਖੇ ਨਹੀਂ ਸੀ ਲੱਗਦਾ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਉੱਠ ਖੜਾ ਹੋਇਆ, ਆਖਣ ਲੱਗਾ, “ਭਾਈ ਬਾਲਾ! ਨਾਲ ਰਹੇ ਦੀ ਸ਼ਰਮ ਹੁੰਦੀ ਹੈ ਅਤੇ (ਮਰਦਾਨਾ) ਸਾਡਾ ਕੰਮ ਦਾ ਹੈ”। ਤਾਂ ਬਾਲੇ ਗੁਰੂ ਨਾਨਕ ਜੀ ਨੂੰ ਪੁੱਛਿਆ, “ਕਿਡੀ ਕੁ ਦੂਰ ਹੈ॥” “ਕਹਿਆ ਭਾਈ ਬਾਲਾ ਕੋਹਾ ਨਵਾਂ ਤੇ ਹੈ”। ਤਾਂ ਬਾਲੇ ਆਖਿਆ, “ਜੀ !ਅਸਾਂ ਜਾਂਦਿਆਂ ਨੂੰ ਤਾਂ ਖਾਇ ਲਵੇਗਾ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਬਾਲੇ ਦਾ ਹੱਥ ਪਕੜਿਆ ਤੇ ਉੱਥੇ ਆਏ ਨਿਕਲੇ ਇਹ ਪਲਕ ਵੀ ਨਾ ਲੱਗੀ। ਜਾਪੇ ਨਾਹੀ ਜੋ ਇੱਥੇ ਆਏ ਜਾਂ ਉੱਥੇ ਆਹਿ । ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਹੱਸਿਆ, ਹੱਸ ਕੇ ਲੱਗਾ ਪੁੱਛਣ, “ਕਿਉਂ ਮਰਦਾਨਾ! ਸ਼ਰਮਿੰਦਾ ਹੋਏ ਗਇਓਂ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਆਖਿਆ , “ ਭਾਈ ਬਾਲਾ ! ਇਹ ਜੋ ਕੜਾਹਾ ਜੋ ਤਪਦਾ ਹੈ ਸੋ ਮਰਦਾਨੇ ਦੇ ਤਲਣ ਵਾਸਤੇ । ਰਾਕਸ਼ ਤੜਕੇ ਖਾਵੇ ਔਰ ਅਸੀਂ ਛੱਪ ਖਲੋਈਏ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਬਾਲੇ ਨੂੰ ਆਖਿਆ, “ ਦੇਖ ਭਾਈ ਬਾਲਾ ਕਰਤਾਰ ਦੇ ਤਮਾਸੇ; ਕਿਆ ਕਰਦਾ ਹੈ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਤੇ ਬਾਲਾ ਛਪ ਖੜੇ ਹੋਏ । ਅਤੇ ਜਿਉ ਕੜਾਹਾ ਤਲ ਕੇ ਕਲਕਿਆ ਤਾਂ ਰਾਖਸ ਮਰਦਾਨੇ ਨੂੰ ਪਕੜ ਕੇ ਵਿੱਚ ਪਾਇਆ ਗੁੱਸੇ ਹੋਏ ਕੇ ।ਤਾਂ ਕੜਾਹਾ ਜਿਹਾ ਠੰਡਾ ਹੋ ਗਇਆ, ਜਿਉ ਪੋਹ ਮਾਹ ਦਾ ਕਕਰ ਜੰਮਦਾ ਹੈ, ਹੇਠੋਂ ਅਗਨ ਬੁਝ ਗਈ ,ਰਾਖਸ਼ ਹੈਰਾਨ ਹੋਇ ਗਇਆ । ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਸਾਵਧਾਨ ਹੋਏ ਕੇ ਦਿਖਾਈ ਦਿੱਤੀ । ਤਾਂ ਰਾਕਸ ਬੋਲਿਆ, “ ਤੂੰ ਕੌਣ ਹੈ ?ਸੱਚ ਬੋਲ; ਜੋ ਤੇਰੇ ਆਏ ਤੇ ਮੇਰਾ ਤਪਦਾ ਕੜਾਹਾ ਸੀਤਲ ਹੋਇ ਗਇਆ ਹੈ ਅਤੇ ਅਗਨ ਬੁਝ ਗਈ ਹੈ “। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਬੋਲਿਆ, “ਕਉਡਾ ਰਾਖਸ! ਇਸ ਤਾਈ ਖਾਂਦਾ ਕਿਉਂ ਨਹੀਂ ; ਕਿਉਂ ਰੱਖਿਆ ਹਈ”।ਰਾਖਸ ਬੋਲਿਆ , “ਅਰੇ ਤੂੰ ਮੇਰਾ ਨਾਉ ਕਿਉ ਕਰਿ ਜਾਣਦਾ ਹੈ; ਮੈਨੂੰ ਤਾਂ ਹੈਰਾਨਗੀ ਲੱਗੀ ਹੈ। ਤੂੰ ਕਿਧਰੋਂ ਪੈਦਾ ਹੋਇਆ ਹੈਂ। ਸੱਚ ਆਖ ਤਾਂ”

ਗੁਰੂ ਨਾਨਕ ਰਾਗ ਮਾਰੂ ਵਿੱਚ ਸ਼ਬਦੁ ਬੋਲਿਆ

ਭਾਰ ਚੁਕਾ ਕਰਮ ਕਾ ਹੋਇ ਨਿਹ ਕਰਮਾ

ਸਾਗਰ ਤੇ ਕੰਧੀ ਚੜੇ ਗੁਰ ਕੀਨੇ ਧਰਮਾ

ਬਾਬਾ ਮੇਰਾ ਆਵਣ ਜਾਣਾ ਰਹਿਆਂ।

ਤਪਤ ਕੜਾਹਾ ਬੁਝ ਗਿਆ ਗੁਰ ਸੀਤਲ ਨਾਮ ਦੀਆ ।(ਰਹਾਉ)

ਅੰਡਾ ਫੂਟਾ ਭਰਮ ਕਾ ਗੁਰ ਰਿਦੇ ਕੀਆ ਪ੍ਰਗਾਸ ।

ਕਾਟੀ ਬੇੜੀ ਪਗਹੁ ਤੇ ਗੁਰ ਕੀਨੀ ਬੰਦ ਖਲਾਸ।

ਜਬ ਕਾ ਸਾਧੂ ਸੰਗਿ ਭਇਆ ਛੋਡਿ ਗਏ ਨਿਗਹਾਰ।

ਜਿਸ ਕੀ ਅਟਕ ਤਿਸ ਤੇ ਛੂਟੇ ਕਹਾ ਕਰੈ ਕੋਟਿਵਾਰ।

ਸਚੁ ਥਾਉ ਸਚੁ ਬੈਸ ਕਾ ਸਚੁ ਸੁਆਉ ਬਣਾਇਆ ।

ਸਚੁ ਪੂੰਜੀ ਸਚੁ ਵਖਰਿ ਵੱਖਰੋ ਨਾਨਕ ਘਰ ਪਾਇਆ ।

ਤਾਂ ਕਉਡਾ ਰਾਖਸ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਪੈਰਾਂ ਤੇ ਢਹਿ ਪਿਆ ; ਉੱਠੇ ਨਾਹੀ, ਆਖੇ, “ ਜੀ ਮੈਂ ਵੱਡੇ ਪਾਪ ਕੀਏ ਹੈ, ਮੈਨੂੰ ਬਖਸ਼ੀਏ ਜੀ “। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਕਹਿਆ, “ਕੌਡਾ! ਤੇਰਾ ਰਾਮਦਾਸ ਮਰਦਾਨਾ ਰਬਾਬੀ ਹਈ। ਇਸ ਤਾਈ ਮੰਨੇਗਾ ਤਾਂ ਤੇਰੀ ਗਤ ਹੋਏਗੀ । ਕਿਉਂ ਜੋ ਤੂੰ ਇਸਦੇ ਪ੍ਰਸੰਗ ਛੂਟੇ”। ਤਾਂ ਕੌਡੇ ਰਾਖਸ ਆਖਿਆ ਜੀ, “ ਇਹ ਵੀ ਮੇਰੇ ਸਿਰ ਤੇ ਅਤੇ ਹੋਰ ਕੋਈ ਆਖੋ ਸੋ ਵੀ ਮੇਰੇ ਸਿਰ ਤੇ। ਪਰ ਤੂੰ ਮੈਨੂੰ ਸੱਟ ਨਾਹੀ। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਜੀ ਹੱਸਿਆ, ਆਖਿਓ, “ ਕਿਉਂ ਭਾਈ ਬਾਲਾ”। ਤਾਂ ਭਾਈ ਬਾਲੇ ਆਖਿਆ, “ ਜੀ ਤੇਰੀ ਤੂੰ ਹੈ ਜਾਣੇ।“ ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਨੂੰ ਕੌਡੇ ਆਖਿਆ, “ਜੀ ਮੈਨੂੰ ਕੁਝ ਹੁਕਮ ਕੀਚੈ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਕੌਡੇ ਨੂੰ ਆਖਿਆ ਜੋ, “ਕੌਡਾ! ਮਰਦਾਨੇ ਦੇ ਖਾਵਣੇ ਵਾਸਤੇ ਕੁਝ ਲੈ ਆਓ, ਮਰਦਾਨਾ ਭੁੱਖਾ ਹੈ” ।

ਕੌਡਾ ਰਾਕਸ ਦੌੜਦਾ ਜੰਗਲ ਨੂੰ ਜਾਏ ਕਿ ਐਸਾ ਮੇਵਾ ਲੈ ਆਇਆ ਜੋ ਤ੍ਰੈ ਖੁਸ਼ੀ ਹੋਏ ਆਣ । ਗੁਰੂ ਨਾਨਕ ਦੇ ਆਗੇ ਖੜਾ ਹੋਇਆ ਅਤੇ ਮੇਵਾ ਅੱਗੇ ਰੱਖਿਓ ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਆਖਿਆ, “ਮਰਦਾਨਿਆ ਖਾਹਿ “। ਮਰਦਾਨੇ ਆਖਿਆ “ਜੀ ਮੈਂ ਸਭੋ ਕੁਝ ਖਾਧਾ ਹੈ। ਤੂੰ ਮੈਨੂੰ ਖੁਸ਼ੀ ਕਰਕੇ ਕਰ (ਮੈਨੂੰ ਨਾ ਦੇਹ) ਮੈਂ ਤੇਰਾ ਆਖਿਆ ਨਹੀਂ ਮੰਨਿਆ” ।ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਆਖਿਆ, “ਮਰਦਾਨਿਆ! ਅਸੀਂ ਤੇਰੇ ਉੱਤੇ ਰਾਜ਼ੀ ਹੋਏ ਹਾਂ। ਤੂੰ ਮੇਵਾ ਖਾਏ । ਮਰਦਾਨੇ ਆਖਿਆ, “ਜੀ ਜੇਹਾ ਬਾਟਾ (ਖਾਣਾ) ਆਵੈ, ਤੇਹਾ ਦੇਹੋ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਜੀ ਬਾਲੇ ਨੂੰ ਆਖਿਆ, “ਭਾਈ ਬਾਲਾ ਤ੍ਰੈ ਹਿੱਸੇ ਕਰ ਅਤੇ ਵੰਡ ਦੇਹੁ”। ਬਾਲੇ ਤ੍ਰੈ ਵੱਖਰੇ ਕੀਤੇ : ਇੱਕ ਮਰਦਾਨੇ ਨੂੰ ਦਿੱਤਾ, ਇੱਕ ਆਪ ਲੀਤੋਸ, ਇਕ ਗੁਰੂ ਨਾਨਕ ਦੇ ਆਗੇ ਰੱਖਿਓ, ਤਾਂ ਲੱਗੇ ਖਾਵਣ। ਗੁਰੂ ਨਾਨਕ ਜੀ ਨੇ ਆਪਣਾ ਹਿੱਸਾ ਕੌਡੇ ਰਾਖਸ਼ ਨੂੰ ਦਿੱਤਾ ਤਾਂ ਕੌਡੇ ਅੱਗੋਂ ਨਾਂਹ ਨਾ ਕੀਤੀ । ਕੌਡੇ ਲੈਂਦਿਆਂ ਹੀ ਮੂੰਹ ਪਾ ਲਿਆ । ਕੌਡੇ ਦੇ ਖਾਂਦਿਆਂ ਹੀ ਕਪਾਟ ਖੁੱਲ ਗਏ । ਕੌਡਾ ਹੋਰ ਸਰੂਪ ਹੋਏਗਾ। ਜਾਂ ਬਾਲਾ ਤੇ ਮਰਦਾਨਾ ਦੇਖਣ ਤਾਂ ਕਿਆ ਦੇਖਣ ਜੋ ‘ਕੌਡਾ ਅਸਾਂ ਥੀ ਫਤਿਹ ਲੈ ਗਿਆ ਹੈ’। ਤਾਂ ਬਾਲੇ ਪੁੱਛਿਆ, “ਜੀ ਇਹ ਕਿਹਾ ਭਇਆ?” ਗੁਰੂ ਨਾਨਕ ਆਇਆ, “ਭਾਈ ਬਾਲਾ! ਦੇਖ ਰੰਗ ਤਮਾਸੇ ਕਰਤਾਰ ਦੇ “। ਫੇਰ ਬਾਲੇ ਪੁੱਛਿਆ , “ਜੀ ਸਾਨੂੰ ਤਾਂ ਵੱਡੀ ਹੈਰਾਨਗੀ ਲੱਗੀ ਹੈ”। ਤਾਂ ਗੁਰੂ ਨਾਨਕ ਆਖਿਆ, “ ਭਾਈ ਬਾਲਾ! ਕਰਤਾਰ ਜੋ ਸਾਨੂੰ ਇਸ ਧਰਤੀ ਤੇ ਭੇਜਿਆ ਹੈ ਸੋ ਇਸ ਵਾਸਤੇ ਭੇਜਿਆ ਹੈ । ਰੰਗ ਤਮਾਸੇ ਦੇਖਦਾ ਜਾਏ । ਬਾਲੇ ਆਖਿਆ ਜੀ “ਜੋ ਕਰਤਾਰ ਦਿਖਾਏ, ਸੋ ਦੇਖਣਾ “। ਤਾਂ ਸੱਤ ਦਿਨ ਗੁਰੂ ਨਾਨਕ ਕੌਡੇ ਪਾਸ ਰਹੇ; ਉੱਥੇ ਜਿਤਨੇ ਰਾਕਸ ਸੇ ਸਭ ਸੰਗਤ ਹੋਈ; ਸੱਤਵੇਂ ਦਿਨ ਚੱਲਣ ਹੋਇਆ ਕੌਡੇ ਰਾਕਸ਼ ਨੂੰ ਮੰਜੀ ਬਹਾਇਆ ਅੱਗੇ 47 ਦਿਨਾਂ ਦਾ ਰਾਹ ਸੀ ਜਿੱਥੇ ਜਾਣਾ ਸੀ ਉਥੋਂ ਟੁਰੇ ਬੋਲੋ ਭਾਈ ਜੀ ਵਾਹਿਗੁਰੂ (ਪੰਨਾ 157 158)

ਕੌਡਾ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦਾ ਸੱਚਾ ਸਿੱਖ ਬਣ ਕੇ ਵੱਡਾ ਪ੍ਰਚਾਰਕ ਹੋਇਆ ਅਤੇ ਉਸ ਨੇ ਭੀਲਾਂ ਵਿੱਚ ਸਿੱਖ ਧਰਮ ਫੈਲਾਇਆ। ਕਈ ਪਿੰਡਾਂ ਦੇ ਨਾਮ ਸਿੱਖ ਜਾਂ ਖਾਲਸਾ ਜਾਂ ਲੋਹ ਗੜ੍ਹ ਦੇ ਨਾ ਤੇ ਹਨ ਜੋ ਦਸਦੇ ਹਨ ਕਿ ਇਸ ਇਲਾਕੇ ਵਿੱਚ ਸਿੱਖੀ ਬੜੇ ਜ਼ੋਰਾਂ ਤੇ ਸੀ।​

 

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The Cannibal & Guru Nanak History​

Puratan Janamsakhi mentions episode of Kauda cannibal related to Dhanasari Des on an island....

Dr. Dalvinder Singh Grewal

Guru Nanak's travels to Dhanasari Des and meeting Kauda cannibal have been found recorded in Janamsakhis. Puratan Janamsakhi [1] mentions episode of Kauda cannibal related to Dhanasari Des on an island.[2] Janamsakhi Bhai Bala [3] too has the episode of Kauda Cannibal. Puratan Janamsakhi has two more episodes connected with Guru Nanak's visit to Dhanasri before this. The first is connected with Khwaja Khidar: Guru Nanak's companions copy local Muslims and start offering fish to the river most probably Tenasserim taking as Khwaja Khidar (a unique mystical figure believed to be immortal and initiate prophets through time). Guru Nanak stopped them from this practice quoting: "Athhe pahri athh khand….dukh(u) such(u) khasmai paas(i)" "Speech is vain and useless. Oh Nanak, pain and pleasure are in the power of our Lord and Master" (Sggs p.146) and "Paun(u) guru paanee pita….keti chhutee naal(i) (SGGS p.8)[4] The other episode is of redeeming a Jain monk and his followers telling them not to get into dirty practices like picking hair from their heads, eating leftovers, smelling excreta, getting their heads clean shaven etc. and asked them to be clean and remember God' Name. He explained; "Sach-hon orai sabh ko upar sach aachar" and sang two hymns: "Satigur(u) hoi dayal t shardha poorie…. Satigur(u) hoi dayal t sach(i) samaie." "When the True Guru is merciful, then your desires will be fulfilled." (SGGS, p.149) and "Sir khohai peeah(i) malwani….ja pat(i) rakhai soi." "They pluck the hair out of their heads, and drink in filthy water; they beg endlessly and eat the garbage which others have thrown away... The Guru is the ocean, and all His Teachings are the river. Bathing within it. glorious greatness is obtained." (SGGS 149-50)" [5]. They all became Guru Nanak's followers.
Here the third episode of Kauda as recorded in Janam Sakhi Bhai Bala is given:​

Fresco at Gurdwara Baba Atal Amritsar, Punjab showing Guru Nanak saving Mardana from being boiled in hot oil by Koda Rakshash​

"There is a kingdom of Asrapnah in a foreign land. Guru Nanak started his next visit to the place, known it to be the seat of Jhanda Badhi. As they were passing through an island, Mardana revolted. Guru Nanak was keen to redeem someone but Mardana insisted on not going any further and asked to be relieved. Guru Nanak said: "The route is full of troubles for a lone person. You would not know what would happen and when. It is better that you be with us." Mardana insisted on leaving. Mardana asked Bala to explain him the situation. Bala said, "He is crossing his limits. You being Nanak Nirankari can control him. If some demon catches him Mardana will be no more." Due to his continuous insistence, Guru Nanak did not restrain him. Once Mardana left, nothing was known of him for a day. Guru stayed in the jungle. Second day, at noon, Guru Nanak said to Bala, "Mardana is going to be roasted in a boiling cauldron." Bala had been quite fed up of Mardana's irritating behaviour and did not ponder over what the Guru said. He said in anger: "Let him be boiled." Guru Nanak said: "You must feel responsibility of saving your companion. He is of great worth not only for us but for many others whom he helps getting redeemed."
Guru Nanak and Bhai Bala started towards the direction Mardana had gone. They saw a fire below a cauldron filled with oil for cooking someone. Bala said, "The cauldron containing boiling oil is for cooking Mardana. How can we wait and watch when Mardana is being roasted alive by the cannibal?" Guru Nanak said, "Let us see what God does." They started watching from behind the bushes. When Kauda put Mardana in burning cauldron nothing happened to Mardana. It looked as if the boiling cauldron has frozen and fire has gone off. Demon was astonished. Guru Nanak came out of hiding and said, "Kauda! Why are you not eating Mardana? Why have you kept him safe?" Kauda said: "How do you know my name? I am surprised. Where were you born? Please tell me the truth". Guru Nanak sang a hymn in Rag Maru:
ਫੂਟੋ ਆਂਡਾ ਭਰਮ ਕਾ ਮਨਹਿ ਭਇਓ ਪਰਗਾਸੁ ॥
ਕਾਟੀ ਬੇਰੀ ਪਗਹ ਤੇ ਗੁਰਿ ਕੀਨੀ ਬੰਦਿ ਖਲਾਸੁ ॥1॥ ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥
ਤਪਤ ਕੜਾਹਾ ਬੁਝਿ ਗਇਆ ਗੁਰਿ ਸੀਤਲ ਨਾਮੁ ਦੀਓ ॥1॥ ਰਹਾਉ ॥
ਜਬ ਤੇ ਸਾਧੂ ਸੰਗੁ ਭਇਆ ਤਉ ਛੋਡਿ ਗਏ ਨਿਗਹਾਰ ॥
ਜਿਸ ਕੀ ਅਟਕ ਤਿਸ ਤੇ ਛੁਟੀ ਤਉ ਕਹਾ ਕਰੈ ਕੋਟਵਾਰ ॥2॥
ਚੂਕਾ ਭਾਰਾ ਕਰਮ ਕਾ ਹੋਏ ਨਿਹਕਰਮਾ ॥
ਸਾਗਰ ਤੇ ਕੰਢੈ ਚੜੇ ਗੁਰਿ ਕੀਨੇ ਧਰਮਾ ॥3॥
ਸਚੁ ਥਾਨੁ ਸਚੁ ਬੈਠਕਾ ਸਚੁ ਸੁਆਉ ਬਣਾਇਆ ॥
ਸਚੁ ਪੂੰਜੀ ਸਚੁ ਵਖਰੋ ਨਾਨਕ ਘਰਿ ਪਾਇਆ ॥4॥5॥14॥​

"The egg of doubt has burst; my mind has been enlightened. The Guru has shattered the shackles on my feet, and has set me free. My coming and going in reincarnation is ended. The boiling cauldron has cooled down; the Guru has blessed me with the cooling, soothing Naam, the Name of the Lord. Since I joined the Company of the Holy, those who were eyeing me have left. The One who tied me up, has released me; what can the Watchman of Death do to me now? The load of my karma has been removed, and I am now free of karma. I have crossed the world-ocean, and reached the other shore; the Guru has blessed me with this Dharma. True is my place, and True is my seat; I have made Truth my life's purpose. True is my capital and True is the merchandise, which Nanak has placed into the home of the heart." (SGGS, p.1002)​

Kauda cannibal understood that he was facing a great saint who had caste his spell on him. He fell at Guru's feet. He did not get up and kept on requesting forgiveness for his evil deeds. Guru Nanak said, "You have hurt rebec player Mardana; now he only can help your redemption. You will be emancipated if you accept the fact." Kauda said, "He too is acceptable to me. Whosoever you say is acceptable to me. But you must not keep me away." Guru Nanak laughed looked at Bhai Bala inquisitively, who said, "You only know what you ought to do." Kauda requested Guru Nanak: "Please give me some order." Guru Nanak said, "Go and bring something for hungry Mardana to eat." Kauda ran to the jungle and brought fruits. Mardana and Bala happily enjoyed the fruits but Guru Nanak gave his share to Kauda. Having eaten the fruit, Kauda came into ecstasy. He was enlightened. Mardana and Bala were astonished and enquired as to how a cannibal had been emancipated. Guru Nanak explained: "He was waiting for redemption since ages. God has sent me to redeem him. This is done now. God's ways are great. What all is shown by God to you, please enjoy the same."
They stayed for seven days with Kauda. Kauda was established as a religious preacher in the area. All the demons in the area too were redeemed with the True Company of the Guru and became Guru's followers. [6]
The area cited is Dhanasri. Dhanasri is Tenasserim then under Majapahit Kingdom but now partly under Burma, partly under Malay and partly under Singapore. It is also touching Ayudhya kingdom; now in Thailand (earlier known as Siam). In Burma it is a province known as Taninthary and name Tenasserim is spelt as Tanawsri, Tanao Sri, Tanaw Sri in Burmese; Tanah Seri in Malay and Thio Khao Tanaosi in Thai. [7] It is located on Tenasserim hills and the settlements are along river Tenasserim. Asparan or Sparan are the jackfruit grown along Tenasserim River [8] Sparan is also the wood which is grown in plenty in Tenassserim on which this jackfruit sparan grows.
Tenasserim's pronunciation as Tanawsri is very close to Dhanasari. Being one of the full fledged states in Burma, it is a well known country or 'des'. This region is all along the sea enclosing it from east, west and south. Burma, Tanesserim, Malay and Sumatra fall with in South East Asia and was then part of Majapahit kingdom.
There were frequent travels from Chittagong to Tenassarim en route to East Asia and China. One was Niccolo who visited the area in the preceding century before Guru Nanak's visit.​

Map showing Niccolò de' Conti's travels.​

Niccolò de' Conti (1395-1469) visited the area in 1421 and mentioned that the area was infested with cannibals. Niccolo was a Venetian merchant and explorer, born in Chioggia, who travelled to India and Southeast Asia, and possibly to Southern China, during the early 15th century. In about 1421 he crossed to Pedir (north Sumatra), where he spent a year, gaining knowledge of its cannibalistic natives, camphor, pepper and gold. The account of his travels refers to this island as Taprobana, called by the natives Sciamuthera. He then continued (by a stormy passage of 16 days) to Ternassari (= Tenassarim on the Malay Peninsula), sailed to the mouth of the Ganges, visited Burdwan (in Bangladesh), then passed overland to Arakan (= Burma). He then passed to the Racha River (= Lemro River in Burma) which he ascended, crossing the mountains to the River Irrawady at Ava, and returning to Panconia (= Pegu ?), from where he sailed to Java. There he spent nine months before continuing to Vijaya in Ciampa (=Champa = north-western Vietnam).
His travels have been recorded in writing. In the chapter 'From Ceylon to Sumatra and the Andaman Islands', Nicolò de' Conti of Venice writes: 'From the island named Sri Lanka …he passed on to the famous island Sumatra and on to a noble city. There he stayed for 12 months. It is six miles in compass and is a famous having great trade of merchandise in that island. From hence he sailed with a prosperous wind, leaving on the right hand the island Andaman which is Is much to say, as the island of gold thither which is 800 miles compass where in the cannibals do live and no stranger go there except it be for necessity of weather and immediately those barbarous people have them in pieces and eat them. [9] ……having departed the island of Sumatra and sailing for fifteen days, he arrived by tempest of weather unto entrance of river Tenasserim. In this region there are many elephants and there grows much sparan wood. [10]​

Various routes connecting Tenassarim and Ayudhya adopted by 15th century travellers

Thus Kauda's place can be related to the belt Sumatra-Tennaserim-Arkan. Further research is needed to select the exact location of this episode in this area.

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Reference
[1] Bhai Veer Singh (ed.), August 1926 , Puratan Janamsakhi, New Delhi, Bhai Veer Singh Sahit Sadan, Jan 2006, 15th edition, p. 154 "Tad-hon Baba Dhanasri Des jai niklia''
[2] Ibid, p.154 "Tad-hon samundar ke bareti ke adh vich Bhakh Walait ni hai. Uha raksh aadmi bhakhda tha. Dhanasri Des ka''.
[3] Surinder Singh Kohli (Dr) ed.,1995, Janamsakhi Bhai Bala, Chandigarh, Punjab University, 2nd edition pp. 156-158.
[4] Bhai Veer Singh (ed.), August 1926 , Puratan Janamsakhi pp.149-151
[5] ibid pp.152-154
[6] [3] Surinder Singh Kohli (Dr) ed.,1995, Janamsakhi Bhai Bala, pp. 156-158.
[7] http://en.wikipedia.org/wiki/Tenasserim_Hills retrieved on 28/02/2015
[8] Jackfruit (Artocarpus champeden) is the fruit of plants from the family Moraceae. Fruit shape, flavor and fragrance such as Jackfruit, although often stab strong aroma like fruit Durian. This plant comes from Southeast Asia, and spread from Tenasserim region of Burma, the Malay Peninsula, including Thailand, and partly archipelago: Sumatra, Borneo, Sulawesi, Maluku up to Papua; also a common sight in western Java. Monthly Archives: November 2013, Benefits of fruit Cempedak, November 24; Originally posted on Bakulatz.
[9] Nicolò de' Conti of Venice: Early Fifteenth Century Travels in the East: Translated by John Frampton in the late sixteenth century Notes by Kennon Breazeale East-West Center, SOAS Bulletin of Burma Research, Vol. 2, No. 2, Autumn 2004, p. 110 ISSN 1479-8484, s://www.soas.ac.uk/sbbr/editions/file64309.pdf [From] the ilande named Zaylan [Sri Lanka] ... he passed unto the famous ilande named Taprobana [Sumatra], which the Indians calle Scyamucera, 2 where is a noble Citie, and there he has a twelve month: it is sixe miles in compasse, and is a famous Citie, having greate trade of Merchaundise there, and in al that Island. From hence he sayled with a prosperous winde, leaving on the right hand the iland Adamania, 3 which is as much to say, as the Ilande of Golde, whyche is 800 myles compasse, wherein the Evitrofagitas 4 doe live, and no straungers goe thyther, except it be for necessity of weather, and immediately those barabrous people hewe them in peeces, and eate them. (extract from p.110)……..
[10] Ibid, Tenasserim: Having [departed] the iland of Taprobana, and sayling fifteene days, he arrived by tempest of weather, unto the entring of a river called Tenaserim, 7and in this region there be manye Elephants, and there groweth much Brasill.(sparan wood)
Sources and bibliography:

• Surinder Singh Kohli (Dr) ed.,1995, Janamsakhi Bhai Bala, Chandigarh, Punjab University, 2nd edition
• Bhai Veer Singh (ed.), August 1926 , Puratan Janamsakhi, New Delhi, Bhai Veer Singh Sahit Sadan, Jan 2006, 15th edition,
• Bracciolini, Poggio: De varietate fortunae, book iv [c.1445] (ed. by Abbé Oliva, Paris 1723).
• http://en.wikipedia.org/wiki/Tenasserim_Hills retrieved on 28/02/2015]
• Frampton, John (trans.): The most noble and famous travels of Marcus Paulus...into the east partes of the world (first Eng. trans.[from Rodrigo de Santaelle's Spanish edn.], London 1579; ed. by N.M. Penzer [with the travels of Nicolo de Conti], Argonaut Press 1929, 1937; Amsterdam 1970).
• Longhena, M. (ed.): Viaggi di Nicolo de' Conti (Milan 1929).
• Major, R.H. (ed.): India in the fifteenth century. Being a collection of narratives and voyages...preceding the Portuguese discovery of the Cape of Good Hope... (English trans. by J. Winter Jones, Hakluyt Society, London 1857).
• International Boundary Study no 63- Burma-Thailand Boundary
• Le voyage aux Indes de Nicolò de' Conti (1414-1439), Wikioedia downloaded 15/02/2015
• "Tenasserim (in Tenasserim (region, Myanmar))". Encyclopædia Britannica. Retrieved 2010-11-14.

 

[dalvinder45]

Guru Nanak establishing a seat (Manji) in Sri lanka
Dr Dalvinder Sigh Grewal

Janam Sakhis[12] have recorded Guru Nanak's visit to Singhladwip. In the first decade of sixteenth century, when Guru Nanak visited this country, the rulers were from Prakarmbahu dynasty. Shivnabh or Sheonabh (Walait Wali Janam Sakhi p.46-8, Janamsakhi Bhai Bala p.258-9, Janamsakhi Bhai Mani Singh p.354-6 Bhai Bahilo's 'Soochak Parsang Guru Ka' and Haqiqat Rah Muqeem) and as Shivnathin in Janamsakhi Meharban (p.162-4) was the king when Guru Nanak visited Sri Lanka.

Janamsakhi Walaitwali mentions that Guru Nanak, 'covered his head with ropes, and tied ropes around arms and legs during his visit to the South. He wore wooden sandals in his feet and had a vermilion mark on his forehead. He was accompanied by Saido and Seeho Gheho, Jat by caste.' In Janamsakhi Bhai Bala the duration of the visit to Sri Lanka is found recorded as follows: "Further they reached the kingdom of King Sheonabh Sangla Deep in one and a half month----Guru Nanak stayed there for two years five months." (p.258-9). This period however needs further scrutiny. His method of travel is described in Janamsakhi Meharban: "If Baba so felt, he walked for days together or sat for many days. For many days he remained meditating and for many days he remained quiet." (p. 131). His Sri Lanka travel was by boat/ship from one port to another and on foot when going cross-country.

The purpose of Guru Nanak's visit to Sri Lanka was to spread the message of Universal God and the Ultimate Truth. A follower of Guru Nanak, Mansukh, Bania (trader) by caste of Lahore, had visited Sri Lanka earlier on many business trips. Mansukh was a keen devotee of Guru Nanak. He recited Guru's hymns and lived a pious life. King Shivnabh was very much impressed by trader's devotion to the Guru. He became eager to pay his obeisance to Guru Nanak. On the request of this trader, Guru Nanak visited Sri Lanka.

According to a legend recorded in chronicles, 300 years before King Bikramditya ruled in India King of Kashi Ranjit Singh went for a pilgrimage of Rameshwararm. He had nine sons. He handed over Kashi to his elder son before moving taking along with eight remaining. Meanwhile the King of Madurai died without any offspring. There was a struggle for the kingdom among the ministers. Some ministers met Ranjit Singh and requested him to take over the kingdom, which the King did without delay. As he got established, he thought of increasing his kingdom and leaving his one son he attacked Sri Lanka with his seven sons. His army included men from Kashi as well as from Bhils of Madurai. After capture of Sri Lanka he divided it among his seven sons. He stayed in the middle kingdom with his one son since it was a healthy area. With the presence of the father, the control of the entire kingdom remained with the father through the son present with him. All the courtiers and soldier from Kashi and Bheels from Madurai got settled in Sri Lanka.

King Ranjit Singh was a great devotee of Shiva since one of the important 12 Sivhivling temples in Kashi and he himself came to Rameshwaram to visit the temple containing Shivling at that place. All Bheels were the followers of Kartikeya. These two groups started worshipping Shiv and Kartikeya. There was no conflict since Kartikeya was the son of Shiva and was the Commander of Devas. Thus large number of temples was constructed for worshipping Shiv and Kartikeya. After Emperor Ashok sent his son and daughter with the bo-tree to Sri Lanka, Buddha religion started gaining ground. However even Buddhism accepted Kartikeya as their deity. The followers believed that Kartikeya has married to two Bhil girls 'Diwani Amma' and 'Wali Amma' to emancipate the lowliest of the low hence must be worshipped for the same. This way in addition to Shiva and Kartikeya temples were erected for 'Diwani amma' and 'Wali Amma' as well, Kartikeya worship remaining supreme. Since King Ranjit Singh came from Kashi on Ganges, he named the largest rivers as 'Ganga'.

The son, who controlled all these kingdoms from Kandy area, was succeeded by Shivnabh in later generations. Shivnabh's seventh generation was King Dharamnabh from whom the British took over control of Sri Lanka.
According to another legend, the king used to observe fast on Ikadashi (first of each lunar month) and enforced this on his people. Those who did not do so were punished. The trader did not observe fast as he used to sing hymns of the Lord and distribute prasad on lkadashi. The king got him arrested on a complaint and enquired as to why he did not observe the fast. The trader stated that it was his Guru's teachings that those who eat less and worship the Lord, they observe lkadashi daily. The king enquired, "Who is your Guru?" The trader said, "My Guru is Nanak of Kartarpur.'' The king then said, "I wish to see Guru Nanak. How can I see him?" The trader said, "You pray to the Lord, construct Guru's place and serve the visiting saints. Guru Nanak will be seen by you as well." The king enquired further, "Which form does he appear?" The trader said, "He will appear as a saint. You have to keep faith and remember him." The king made Guru's place in a dried up garden and started serving the visiting saints." When in Punjab, Mansukh narrated Shivnabh's eagerness to meet Guru Nanak. "Listen to this", Guru Nanak told his companion Mardana: "It is important that we go there." Mardana agreed with the Guru and they left towards South.
Dr. Saddamangala Karunratna, M.A. (Ceylon), Ph.D. (Cantab.) Assistant Commissioner of Archeology, Ceylon in his paper, "Guru Nanak and Ceylon"[12] at the International Seminar on the Life and Teachings of Guru Nanak at the Punjabi University, Patiala held from September 3-5, 1969 referred of an original writing on a slab numbered M-111 preserved in the Archeological Museum at Anuradhapura which mentions of Nanakacharya's visit to Sri Lanka. It contains a passage in Sanskrit scribbled in very small characters which is said to have been written by the orders of the king Dharama Prakrambahu IX, who ascended the throne in 1493 A.D. The paper mentions that in the fifteenth year of reign of Dharama Parkarambahu IX, Jnanakacarya, a divine from abroad is said to have visited Jayavardhana. He propagated a New Faith. He met the ruler and explained to him the tenets of his Faith. The king is said to have promised to embrace the New Faith, if the saint defeated his Sangharaja, Dharamakriti-sthavira by name.

A public meeting was arranged in front of the palace, where a debate on Ishvara and Soul was held between Jnankacarya and Dharamakriti-sthavira. The saint defeated the Sangharaja. The powerful Brahmans of the court, who did not like the Sangharaja were happy over the outcome of the debate. They wanted to see him disgraced. According to the custom, the result depended on the majority of votes of audience. It is said that the Brahmins had also arranged a majority for Jnanankacarya.

After the defeat of Dharamakriti-sthavira, Jnanankacarya approached the king and asked him to keep his promise. But the king said that he would be able to give reply after making enquiries about the result of the debate.
When the Brahmins ascertained that the faith of Jnanakacarya laid emphasis on monotheism and rejected idol-worship and caste-system, they could not relish the idea of the embracement of this New Faith by the king, because it would definitely end their supremacy in the court. Therefore they acquired the support of a monk named Dharamadhvaja-Pandita, a scholar of Sanskrit, Pali, Hinduism and Buddhism. This scholar challenged Jnanakacarya for a debate, which was accepted. A public debate was again arranged in front of the palace. But the Brahmans had managed a majority beforehand. The subject of the debate was image-worship. At the end of the debate the voting took place and the result was manipulated for a win of Dharamadhvaja-Pandita as expected Then Jnanakacarya left Jayavardhanpura. This way the Brahmins first got rid of Dharamakriti-sthavira and then managed to strengthen their position in the court by forcing Jnanakacarya to leave the capital and save the king from following the new faith. Dr Karunaratna feels that the word Jnanakcarya has been used for Guru Nanak.'[12]

Janamsakhi Prampra[13] edited by Dr Kirpal Singh has a mention of Guru Nanak to Sri Lanka (Singhladeep) in all the compiled Janamsakhis though these Janamsakhis specify the visit only to King Shiv Nabh and no other place. 'Then Guru Nanak thought of visiting Singhladeep' ('Tab Singhladeep ki surt(i) hoee') (Janamsakhi Walait Wali mentions on visit to King Shivnabh, p. 46-47), 'Then Guru Nanak came to the palace of King Shivnabh' ('Tab Guru Baba ji Raje Shivnabh kai graeh mah(i) aae.') (Janamsakhi Meharban Vol. 2, Pothi Har(i)ji, p.162-164), 'Next they moved to King Shivnabh's city in Sangladeep in one and a half month" ('Agge Sanghladeep de sahar(u) Raje Shionabh di nagri dedh mahine vich gaye') (Janamsakhi Bhai Bala, pp. 258-259) 'Babaji (Guru Nanak) landed in the garden of King Shivnabh' ('….Baba ji Shivnabh Raje de bag jai utre.') (Janamsakhi, Bhai Mani Singh, pp. 354-356). Even Bhai Paira in 'Haqeeqat Rah Muqeem' mentions of Guru Nanak's visit to King Shiv Nabh, though it mentions King Shiv Nabh to be the grandfather of King Mayadunne who ruled from Sitwaka (1521-1581AD).[14] Later Bhai Behlo[15] (-died 24 March 1604AD) also mentions of Raja Shivnabh, Raja Shivnabh find the complete one in him (Guru Nanak) ('Raje Shivnabh pooran paya'). Ratan Singh Bhangu[16] mentions: Shivnabh was stated to be the king. There Guru Nanak made his Sikhs… After Singhladeep he visited many other countries. ("Sivnabh des kou rvnabh aja kahe. Tih ja satgur sikh banvae….Sanghal deep langh aur kete.") From Charanpad, the place maintained by an Udasi caretaker (at Adam's Peak) Guruji returned to Sultanpur after visiting Singhladeep and Mecca. ('Charanpadka, Udasi…eehan se chal Singhladeep ar Makke ki yatra kar Guru ji fir Sultanpur ae.') Sri Guru Teerath Sangreh.[17]
Guru nanak's visit to Singladeep (Sri Lanka) is mentioned in Janamsakhi Bhai Bala edited by Dr Surinder Sigh Kohli at pages 153-156. " Next he went to Singladeep in one and a half month. Shivnabh was the king there. He was so blessed that that who asked for son blessed him with son, who requested for rain gave him rain. His order was prevalent all over. He was quite a tactful king. When Guru Nanak went there his all tact was lost. When someone asked for something nothing happened. Shivnabh asked his minister, "Parsram! What has happened?" Parsram said, "A great saint has come to your place with his two companions. Your power and tact is lost due to him." King said, "Parsram! Go and look after him." Parsram went with a good cooked food and placed before Guru Nanak and his companions. Guru Nanak enquired the reason. Parsram said, " This food is sent by King Shivnabh to you." Guru Nanak recited a hymn in Maru Raag: "Ras kas suaad(u) anek hai bikh phal meethe chaakh. kirpa kare jis aapni taako raahe aap(u)"
There are many fruits and tastes, if you have o taste taste sor fruit. On whom God shows his blessing, He takes care of Him." Thereafter on the order of the King Parsram took dancing girls which Guru nank did not see even. Thereafter he got very valuable clothes which too were declined by the Guru. Finally Parsram asked the purpose of the Guru. Guru Nanak said,
" Aapna hukm(u) niwar (i) tu ajmat jhoothee baat. Bhana mann kartar katan hirdi upji sanjh".
You have to forget your order (power) and false ego. You must accept God's Will, then only we can have a common ground to discuss."
King then came himself to Guru Nanak and stood before him with folded hands. Guru Nanak said, "sun(u) raja seobnabh tun, mat budh teri ras. Nanak parda door kar(i) hovai dasn(i) dass)
O King! come to he senses and remove the falsehood cover of ego and be a servant of God.

King fell at Guru Nanak's feet and asked for forgiveness....... King took Guru Nanak to his palace. He questioned the Guru if he is a yogi.....Brahman.......Khatri....Gorakh Nath........ Replyng in negative to all these questions Guru Nanak said:
ipr(i) gagan gagan par(i) Gorakh, ta ka agam guru pu(i) vasi. gurbachni bahr(i) ghar(i) eko Nanak bhaya udasi"

Above is sky where resided Gorakh the real God; His Guru is again emerged. As er Guru's words the real
home is only God's for which Nanak has become a searcher.

Then Shivnabh became Sikh of Guru Nanak. He too started recited the True God and got his public to recite the same. Guru Nanak recitd Pran sangli of 113 chapters (the necklace of beads of breath) at that place. ........ After establishing a manji (seat) for the king Guru nanak then left for Asrapnah the place where Jhandi Badhi was given the seat later. (pp. 153-156)

Dr Surinder Singh Kohli, (1969) in Travels of Guru Nanak[18] mentions Trincomalee, Batticaloa, Dibar, Kurukalmadam, Kandy, Nuwara Eliya, Adm's Peak, Pussalawa in Mau (Pushalpur), Ramboda, Badulla, Kotte (Colombo), Mardana Junction, Anuradhapura, Jaffapatnam, Bagharey in Naiynativu island and Manar as the places visited by the Guru in Sri Lanka. In Jeevan Charit Guru Nanak Dev Dr Trilochan Singh (1972)[19] mentions of Guru Nanak's boarding a ship from Rameshwaram to Jappaptnam (Jaffna) to King Shivnabh, Seetwaka, Kurukalmadam, Pushkardeep and Ashok Van.

Though no two accounts are the same, from these sources the common places visited by Guru Nanak turn out to be Jappapatnam (Jaffapatnam), Bagharey in Naiynativu island Trincomalee, Batticaloa, Dibar, Kurukalmadam, Kalmunae, Tiukoil, Patuvil, Panam, Katargama (Kartik Swami temple), Badulla, Nuwara Eliya, Kandy, Adm's Peak, Sitwaka (Aviswella) Pussalawa (Pushalpur), Ramboda, Kotte (Colombo), Mardana Junction, Anuradhapura, and Manar. The period the visit is agreed to be between 1911-1912 AD.[18][19]

The places of Guru Nanak's visit mentioned by the above researchers thus turn out to be Nagapatnam (India) to Sri Lanka's Jaffna, Nayinativu Trincomalee, Batticaloa, Dibar, Kurukalmadam, Kalmunae, Tiukoil, Patuvil, Panam, Katargama ( Swami Kartik Swami temple) near Khandi city on the bank of Manak Ganga, Badulla, Nuwara Eliya, Ashok Vani, Pushpalpur (Pushala) on the bank of Champa river, Bijaygarh, Lankagarh, Nagalpatti, Meghdambar Parbat, Sitwaka (Aviswella) Kotte (Colombo), Anuradhapura, Manar and Rameshwaram (India).

Guru Nanak's travels to Sri Lanka are thus confirmed by Janamsakhis, Haqiqat Rah Muqeem, the inscription number 111 in Anuradhapura Archeological Museum and the chronicles but the exact time and locations visited needs further confirmation. This is attempted in succeeding parts of this paper.

References-I

1. Francis W, 2002, Gazetteer of South India, Vol. I, Mittal Publications, p.161
2. Deraniyagala, The Pre-history of Sri Lanka, Vol.1, p.167.
3. Namita Gokhale, 2009,The Book of Shiva, Penguin Books India, p. 104.
4. List of Sri Lankan monarchs - Wikipedia
5. Francis W, 2002, Gazetteer of South India, Vol. I, Mittal Publications, p.161
6. Lecture on Hindu sculpture and architecture of Sri Lanka Sunday Times - September 29, 2010.
7. Rasanayagam, C., 1926, Ancient Jaffna, Asian Educational Services (1993 reprint), p.1.
8. Manokaran C., The Untold Story of Ancient Tamils in Sri Lanka (PDF), Retrieved 21 July 2013.
9. Peter Schalk. Serendipity - Issue 02 - The Vallipuram Buddha Image - Again, Rootsweb.ancestry.com. Retrieved 2013-11-12.
10. Francis W, 2002, Gazetteer of South India, Vol. I, Mittal Publications, p.161
11. List of Sri Lankan monarchs - Wikipedia
12. Reproduced from Dr Surinder Singh Kohli’s Travels of Guru Nanak, pp. 201-202.
13. Kirpal Singh Dr., (ed), December 1989, Janamsakhi Parampara, Punjabi University, Patiala.
14. Ganda Singh Dr(ed), The Punjab Past and Present, Vol III, 1969, Punjabi University, Patiala, Punjabi p. .12.
15. Op Cit p.270.
16. Op Cit, pp.52-53
17. Tara Singh Narotam, 1884, Temple Press Ambala, Samwat, p.10 entry 13.
18. Surinder Singh Kohli, Dr.,1969, Travels of Guru Nanak, Punjab University, Amritsar, 2nd edn 1978.
19. Trilochan Singh Dr 1972, Jeevan Charit Guru Nanak Dev, Dilli Sikh Gurdwara Board, Delhi, pp.201-227
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