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CHAPTER-m

DIFFERENT RELIGIOUS CULTS PREVALENT


A M O N G TH E ASSAMESE H IN D U S

The three sects - the Saiva, the Sakta and the Vaisnava
* * *

have been occupying prominent places in the religious and social life
of Assam. It is however, not an easy task to determine their exact
origin, not withstanding the fact it can be presumed that the
worships of Siva, Sakli and Visnu have been prevalent in Assam since
very ancient times.

Saivism was invogue in ancient India. In the Sabha-Parva


of Mahabharata there is the praise of king Bhagadatta of Kamarupa
who has been termed as the friend of Siva.1 From this we may guess
the idea that Saivism was prevalent during the reign of Bhagadatta.
Another authority, the Kalika-Purana even goes to prove that Saivism
was a prevalent sect even prior to the reign of king Naraka.2 It has
also been mentioned in Kalika-Purana that Visnu selected the place
for Kirats with the permission of slva.3 The Brihat-Dharma-Purana
/
states that Lord Siva taking the dead body of sati while wondering
about fell the yonimandal (genital part) on the hill of Kubjikapith.4
At that lime the yonimandal of sati was transformed into a blue stone.
Henceforth the hill was known as Nilachala where in Devi Kamakhya
was residing. It is also mentioned in Kalika-Purana that the dominant
Godess of Kamarupa was Kamakhya before king Naraka subjugated
Kamrupa.5 It is also known that Devi was co-existing with Siva in

1. Neog, M : “Purani Asamiya SamajAru Satriyd NrityaAru Nrityar Tal P. 6.


2. “sa sa desa swarajarthepurbamgupta sa sambhana’’ Kalika-Purana. 38/96
3. “ ebamukta mvayam Visnu sambheri numate tada sarbana kiratenepurbasyamyagerdnte
nyabesdyai” Kalika-Purana. 39/126.
4. Brihat-Dharma-Purana. Chap. 10.
5. ‘KdniahhyU jatra itdyika’. Kalika-Purana, 38/39.

[3 0 ]
Nilachal hill till the fall of the yonimandal on it .6 Hence it may be
said that Siva and Sakti were equally prominent in Pragjyotish Kamarupa
from ancient times.

The trace of Vaisnavism was also seen along with Saivism


and Saktism in Assam. Vaisnavism evolved centring Lord Visnu. The
history of this cult is old. A few names of Visnu are however found in
the Rigveda. Inspite of such mentions, He is not regarded as supreme
deity. He is the saviour of human beings inMahabharata. Visnu has
been described as the best god in SatapathoBrdbmana and Taitiriya 7

Aranyaka89.There is the mention of Visnu in KathopanishadgP.lt is


mentioned in TaitiriyaAranyaka that Visnu, Narayana and Krisna are
the same and inseparable . 1 0

Sarikaradeva propagated Neo-Vaisnavism in Assam in the


mediaeval period. According to him Krisna is one of the incarnations
of God. This incarnation, the Bbagavata Parana reads, is the purna-
avatara, viz., all qualities of God have been menifesled through Him.
He is of course known by some other names such as Rama, I-Iari,
Narayana etc. Such being is only to b e worshipped in the cult
propagated by Sahkaradeva and his disciple Madhavadeva. Other two
preceptors-Damodaradeva and Harideva competent contemporaries
of Sarikaradeva also spread Vaisnavism with slight speciality of motto
in their cult. The speciality is that they agree to the performance of
Veda-prescribed rituals in the path of devotion to Visnu.

These three culls are prominantly in vogue today in Assam.

6 . Nilakute maya sardavi Devi rahasi sansthita. Kalika-Purana, 62/67


7 . Satpath&Brahmana 14/12
8 . Taitriya Aranyaka 5/1
9 . Kathopanishada 3/9
10 . Op-citl 0/11

[31 ]
3 . 1 R O L E O F S A I V I S M :

S i v a i s t h e m o s t p o p u l a r G o d o f a l l t h e G o d s a n d G o d d e s s e s

o f H i n d u P a n t h e o n . H e i s t h e G o d , b e s t o w e r o f b l e s s i n g s a n d H e m a y

s a t i s f i e d v e r y e a s i l y a n d t h a t i s w h y h e i s c a l l e d A s u t o s a . B o t h t h e

t r i b a l s a n d t h e n o n t r i b a l s a n d e v e n t h e V a i s n a v a s a n d t h e S a k t a s , t h e

r i c h a n d t h e p o o r , t h e b a r r e n , t h e d i s e a s e d , t h e q u a c k s o r A s s a m

v e n e r a t e S i v a w i t h g r e a t e s t e e m . W h i l e o t h e r G o d s a n d G o d d e s s e s s

a r e l i v i n g i n h e a v e n o r s o m e u n k n o w n p l a c e s , m o u n t K a i l a s a i s S i v a ’ s

a b o d e . H e i s b e l i e v e d t o l i v e o n t h e b i g t r e e l i k e p e e p a l o r i n t h e

c r e a m a t i o n g r o u n d . H e i s a p o v e r t y - s t r i k e n f a m i l y h o l d e r a n d l i v e s

o n b e g g i n g . H e i s c o n t e n t e d i f s o m e b o d y o f f e r s a c i l i m o f h e m p .

W e a r i n g t i g e r s k i n , t r i d e n t i n h a n d , w i t h m a t t e d h a i r a n d l o n g b e a r e d ,

b e s m e a r i n g t h e b o d y w i t h a s h e s , u s i n g s n a k e a s s a c r e d t h r e a d , t h i s

S i v a i n H i s a n t h r o p o m o r p h i c f o r m i s v e r y f a m i l i a r a m o n g t h e m a s s e s .

F r o m a n c i e n t t i m e t o t h e p r e s e n t d a y S a i v i s m h a s b e e n

p l a y i n g a n i m p o r t a n t r o l e i n t h e r e l i g i o u s o u t l o o k o f t h e H i n d u s .

“ B o t h i n l e g e n d s a n d h i s t o r y S i v a w o r s h i p a p p e a r s t o h a v e b e e n t h e

m o s t p o p u l a r f o r m o f r e l i g i o n i n e a r l y A s s a m b o t h a m o n g s t t h e

a b o r i g i n a l a n d A r y a n i s e d p e o p l e . ” 1 1 T h e p o p u l a r i t y o f S i v a c u l l i n

a n c i e n t A s s a m m a y b e a s c e r t a i n e d f r o m t h e e x i s t e n c e o f g r e a t e r n u m b e r

o f i n s t i t u t i o n s o f S i v a w o r s h i p . T h e K a l i k a - P u r a n a c l e a r l y s h o w s t h a t

t h e h o l y p l a c e s o f K a m a r u p a , w h e r e t h e p l a c e s c o n n e c t e d w i t h S i v a

w o r s h i p a r e l a r g e r i n n u m b e r t h a n t h e p l a c e s a s s o c i a t e d w i t h D e v i

a n d V i s n u . 1 2 R a i B a h a d u r G u n a b h i R a m B a r u a h h a s m e n t i o n e d t h a t

S i v a w o r s h i p i n t h e l i n g a f o r m w a s i n t r o d u c e d b y a k i n g J a l p e s v a r a o f

p r e s e n t J a l p a i g u r i d i s t r i c t o f w e s t B e n g a l . 1 3 M e n t i o n i s m a d e o f

11. Kakati, B. : The Mother Goddess Kamakhya, P. 10.


12. According to B.K. Barua the “number of places associated with Siva, Visnu and devi
are respectivelyfifteen, four andfive. ” Cultural history of Assam, henceforth abbreviated
as CHAP. VIV. 162. no. 6.
13. Barua, G. : Assam Buranji. P. 39.

[32]
n u m e r o u s s a c r e d p la c e s in th e K a lik a - P u r a n a a n d m a n y o f th e m a re

d e d ic a te d in th e n a m e o f Siva. It is a ls o m e n tio n e d in th e s a m e scrip tu re


S

th a t S iv a w a s w o r s h ip p e d b y th e K ira ta s, b e f o r e N a ra k a w h o w a s

s u p p o s e d to h a v e in tr o d u c e d th e c u lt o f m o th e r G o d d e s s in o ld

K a m a ru p a . “F r o m h is to ric a l r e c o r d s it a p p e a r s th a t a ll th e p r in c ip a l

r o y a l d y n a s tie s o f e a rly A ss a m w e r e in s o m e w a y a s s o c ia te d w ith

S iv a .”14 B is v a S im h a w h o f o u n d e d th e r o y a l d y n a s ty o f K o c h B ih a r

w a s a s ta u n c h d e v o te e o f S iv a a n d h e c la im e d to b e th e d e s c e n d a n t o f

G o d . A h o m k in g R u d ra S im h a r e n d e r e d in to A s s a m e s e a p a r t o f th e

S a n s k rit S iv a -P u r a n a .

I n th e m e d ia e v a l p e r io d o f A ss a m S a iv ism h a d a w id e

p o p u la rity . Sri S a rik a ra d e v a , th e p r e a c h e r o f th e N e o -V a is n a v is m in


✓ /

A ss a m , w a s n a m e d a fte r S iv a a n d S a n k a r a . It is d e s c r ib e d in th e

b i o g r a p h i c a l w o r k s o f S a r ik a r a d e v a th a t h is f a t h e r K u s u m b a r a

w o r s h ip p e d G o p e s v a r s lv a to b le s s h im w ith a s o n .15 M a d h a v a d e v a

th e c lo s e d d is c ip le o f S a rik a ra d e v a o n c e r e c e iv e d o r d e r fr o m h is e ld e r

b r o th e r to w o r s h ip S iv a o n th e S iv a C a t u r d a s i d a y . R a m a n a n d a , a

b io g r a p h e r o f Sri S a rik a rd e v a g a v e th e d e s c r ip tio n o f th e re lig io u s

a tm o s p h e r e in A ssa m b e f o r e th e a d v e n t o f N e o -V a isn a v is m . H e w r o te

“p e o p le d id n o t w o r s h ip K ris n a o r p e r fo r m th e d e e d s s a c r e d to H ari.

T h e y o n th e o th e r h a n d , w o u ld fa in w o s h ip B h a ir a v a a n d c o n s id e r it

to b e th e g re a te st relig io u s. T h e y m a d e o ffe rin g s o f b lo o d o f to rto ise s

a n d g o a ts to th e d e ity a n d a s a s a c r e d d rin k ( p r a s a d a ) .”16

M an y p e o p le p e rfo rm S iv a w o r s h i p o n th e K r is n a

C a tu r d a s i tithi (1 4 th . lu n a r d a y o f th e d a rk h a lf o f a m o n th ) o f P h a lg u n a
(F e b .-M a r c h ) o f th e y e a r. M a n y p e o p le o b s e r v e th is d a y a s S iv a r a tr i

Vrata. J a tiy a B a b a , B h a n g r a o r B h a n g u r a , L e n g ta B a b a , L a rik e sw a r,


D u d h n a th a r e s o m e o f th e p o p u la r e p ith e ts o f Siva.

14. Kakati, B. : Op-cit. P. 11.


15. Lekliaru, U.C. : (ctl) Kathaguru Charita, PP. 15-16.
16. Rnmanda, Guru Charita, P. 81.

[ 33]
It is mentioned in the Dar,anga Raj - Vamsavali a chronicle
of the Koch-dynasty, that once king Narariarayana undertook a military
expedition against the Ahom king. Before the expedition he wor-
shipped Siva according to the sastric rites. But Siva appeared before
him in a dream and exhorted the king to worship him in tribal mode
o f rites. Accordingly the king made arrangement for performance of
rites by the kachari soldiers on the bank of the river Sonkos. Ducks,
Pigeons, liquor, cooked rice were offered and buffalos, swine, cocks
and he - goats were sacrificed. Deodhani dance was also performed.
Afterwards Narariarayana issued an order that in the temples lying on
tiie north bank of the Brahmaputra (North side o f Gohai Kamai road)
Siva would be worshipped by the Koches - Meches and the Kaeharis
in accordance with iheir traditional rites and on the south bank of the
river by the Brahmin priest. 1 7 From the above it is clear that Siva was
worshipped according to both the sastric rites as well as tribal methods.
“A curious practice o f animal sacrifice is in vogue even now in the
Siva temples o f Assam. On the occasion of the Siva caturdasi festival,
castrated goats are strangled to death in the precincts of the temples.
Their flesh is cooked and a huge feast is held at night in the temples . ” 1 8
There were some dancing wom en known as Nati or Devadasis in
the Siva temples. The women led an unmarried life. Such dancing
wom en were found in the Saiva temples such as Dubi-Parihareswar,
Negheriting, Umananda, Madhava temple o f Hajo, Kamakhyadham,
Pingaleswar, Visvariath-Siva temple and so forth.

Siva to the mind of the masses is more a human being


than a heavenly God. He is a good householder and leads a peaceful
family life. Blessings are offered by the eiders to newly married couple
by chanting “ baragauri basati baok” i.e.; let your conjugal life be
happy as that of Kara and Gauri.

1 7 . S a r n i a , N .C . ( e d ) : DarangaRajbansavali, P . 6 6 .

18. Kakati, B. : Op-ciU P. 21.


[3 4 ]
In th e m a n tr a lite ra tu re , S iv a is c o n c e iv e d to b e th e r e ­

m o v e r o f all th e d is e a s e s. T h e q u a c k s c o m p e l th e e v il sp irit to a b a n d o n

th e a ile d p e r s o n b y c h a n tin g th e f o llo w in g m a n tra s :

S ri m a b a d e v a r h u m k d r

c a id h y a b h u b a n a r d e k h i n ir a n t a r

h u m h u m h u m k d r c a r iy a l a n k a r p a r

n a h ib i a m u k d r g h a r b a r i s im a i s n c a r

d s e p a s e y a d i ta i ra s

is v a r m a b a d e v a r m d th a k h a s

S a tik a r a r b a c a n s ir a t d h a r i

m d r o b y a d h i p a n ik r ity a k a r i .

“T h e u tte ra n c e ( h u m k a r ) o f M a h a d e v a is h e a r e d in th e

fo u r te e n w o r ld s . Y o u d is e a s e , g o to la n k a le a v in g th e b o u n d a r y o f th e

h o u s e h o ld . I f y o u re m a in s o m e w h e r e n e a r th e h o u s e y o u w ill e a t th e

h e a d o f M a h a d e v a . K e e p in g o n h e a d th e w o r d s o f S a n k a ra , I k ill y o u

d is e a s e . 19 M a n y e p is o d e s o f S iva h a v e b e e n n a rra te d in th e f o lk s o n g s ,

ta le s, le g e n d s e tc . In tokarig U , it is m e n t io n e d th a t s lv a h a s m a d e th e

to k a r i (a m u s ic a l in stru m e n t). In B u d h a G o h a ir n a m w e fin d th e

p o v e r t y s trik e n life o f S iva . In B h a n g u r i s e v a r g i t w e fin d th e lo c a l o r

fo lk fo r m o f S iv a th at h e c a rrie s a b a g o f h e m p o n s h o u ld e r , h is b o d y

is b e s m e a r e d w ith a s h e s , h e rid e s o n th e b u l l o c k a n d is c o n t e n d e d

w h e n s o m e b o d y o ffe r h im a le a f o f b e l t r e e .20

v I f w e c o m e to th e trib e s o f th e r e g io n s w e fin d th a t S iv a is

th e m o s t p o p u la r G o d a m o n g th e m . “ T h e B o r o c u ltu r e is a p a rt a n d

p a r c e l o f th e M o n g lo id (K ira ta ) c u ltu r e . ” 21 “ T h e B o r o s o f th e N o r th e r n

b a n k o f th e B r a h m a p u tr a v a lle y n a rra te th e ir o r ig in o f c r e a tio n in

19. Sarnia, N.C. (ed) : Siva-Purana, 1*. 180.


21. Battacharya, P.C. : ADescriptiveAnalysis oftheBoroLanguage. P. 15.
20. I b id . P. 1 8 9 .

[ 35]
relation to the worship of Bathou the supreme God among the Boros.”22
The Kacharis claim that Siva was their proginator. They worshipped
him in the name of Siva, Gita, dambra, khariya, Sribaray ( Sibrai),
Bathau etc.23 The Rabhas identify Him with Langa, the principal
deity of the tribe.24 The Karbis of the plains worship Him in the name
of Mahddai. “The Tiwas call Him Phd -Mahddeu .” 25 “The Sonowal
Kacharis worship Lord Siva in the name of Baitho .”26 Siva and Parvati
are worshipped in the name of Gird - Giraci or Pisvadem.d by the
Deuri-Chutiyas.27

Siva is a compromising deity of the different sects of Hindu


✓ ^
religion. Besides the Saktas and the Saivas, the Vaisnavas also honour
Siva without hampering their own ideology. Sankaradeva, the Neo-
Vaisnava saint and poet composed several lines in his Kirtana and
Rukmini-harana Kavya in honour of Siva. Ram Sarasvati another
poet of Neo-Vaisnava period composed a couplet Bhima carita, by
name depicting Siva as a cultivator.

In the Siva temples besides daily worship, festivals and


ceremonies are held on some auspicious days during the year. In
spite of the wide popularity of Saivism there are no definite Saiva
/

gurus and apostles in Assam. Saivism has been mixed up with the
/ y /
Saktism and Siva and Sakti are revered equally.

3.2 ROLE OF SAKTISM:


In the whole of India and especially in the Eastern India
the tradition of Sakti worship has been enjoying important place.
Even in Indian philosophy also the impact of Saktism is far reaching.
The role of Saktism cannot be overlooked not only in religion and

22. Ibid.
23. Narzi, B. : BoroKacharirSamajAmSanskriti. P. 215.
24. Rabha, R. : RabhaJanajati. P. 95.
25. Bardoloi, N. : Siva. P. 256.
26. Bhattacharya, P.C. : AsamarLoka UtsavP. 98.
27. Ibid. P. 96.

[ 36]
philosophy but also in the various fields of the national life of India.
Such as nationalism and the freedom movement of India. “Guru
Govinda Singh composed the C h a n d i- K d v y a in order to encourage
the feeling of nationalism among the Sikhs in Punjab. Bankim Chandra
conceived the motherland India as the Goddess Sakti and this
conception was a source of inspiration for the freedom fighters of our
nation . ” 28

Subramanyam Bharati a renowned poet of Southern India


composed P d n c a l i r S a p a t in which the enunciated the cult of Sakti.
“Many of freedom fighters of India who sacrificed their lives for the
sake of the freedom of India, were inspired by the Sakticult. They
used to take vows before the Goddess Kali to sacrifice their lives for
the sake of their nation . ” 2 9 The impact of Sakticult cannot be
overlooked in the field of religion and philosophy of India. No religious
set up has been able to overlook the influence of Sakticult.

According to the Haft Iqlim, there was in Kamarupa a


class of persons called B h o g is who were voluntary victims.'fFrom the
time when they announced that the goddess had called them, they
were treated as privileged persons; they were allowed to do whatever
they liked, and every woman was at their command; but when the
annual festival came round, they were killed . ” 3 0 The following note
on the religious life of the Chutiyas of Assam is significant : “The
religion of the Chutiyas was a curious one. They worshipped various
forms of Kali with the aid not of the Brahmanas but of their tribal
priests or Deoris. The favourite form in which they worshipped this
deity was that of Kesai Khati, ‘the eater of raw flesh’, to whom human
sacrifices were offered. After their subjugation by the Ahoms, the

28. Uhattacharya, N.N. : “Preface” in N. Bardoloi's Devi. P. 23.


29. Ibid.
30. Gait, E. A. :A History of Assam, P. 58.
[ 3 7 ]
D e o r is w e r e p e r m itte d to c o n tin u e th e ir g h a s tly rites; b u t th e y w e r e

u s u a lly g iv e n fo r th e p u r p o s e , c rim in a ls w h o h a d b e e n s e n t e n c e d to

c a p ita l p u n is h m e n t. I f n o n e w e r e a v a ila b le , v ic tim s w e r e ta k e n fro m a

p a rtic u la r c la n , w h ic h in re tu r n w a s a c c o r d e d c e r ta in p r iv ile g e s . T h e

p e r s o n s e le c t e d w a s fe d s u m p tu o u s ly , u n til h e w a s p lu m p to su it th e

s u p p o s e d ta ste o f th e g o d d e s s , a n d h e w a s th e n d e c a p it a t e d a t th e

c o p p e r te m p le a t S a d ia , o r at s o m e o th e r s h r in e o f th e trib e . H u m a n

sa c rific e s w e r e a ls o fo r m e rly o ffe r e d b y th e T ip p e r a s , K a c h a ris , K o c h e s ,

J a in tia s a n d o th e r A s s a m trib e s, a n d it is th u s e a s y to s e e h o w th e y

c a m e to b e r e g a r d e d fa v o u r a b ly b y th e T a n tric s e c t o f H in d u is m w h ic h

is b e lie v e d to h a v e h a d its o r ig in in th is c o r n e r o f I n d ia .31 “ In d iffe r e n t

p a rts o f S o u th In d ia , th e g o d d e s s D u r g a w a s w o r s h ip p e d w ith b l o o d

s a c r ific e .’’32 “ In B e n g a l, th e g o d d e s s K a li is w o r s h ip p e d w it h a n im a l

s a c r ific e s .”33

S a k tism w a s a p r e d o m in a n t r e lig io n in A s s a m s in c e th e

d a y s o f N a r a k a s u r a . It is m e n t i o n e d in t h e K a l i k a - P u r a n a t h a t

a t t h e in stru c tio n o f V is n u , N a ra k a in tr o d u c e d D e v i w o r s h ip a t N ila c h a l

h illo c k . K a m a k h y a is th e y o n i p i t h a o f th e T a n tric a s th e g e n ita l o r g a n

o f Sati h a d fa lle n o n th e h illo c k . It is m e n t io n e d in th e s a m e s c r ip tu r e

that K a m a k h y a c a m e H e r s e lf s e c r e tly to s a tis fy h e r a m o u r (K a m a )

w ith S iva. M o th e r G o d d e s s a n d G o d d e s s o f l o v e s e e m to m in g le

to g e th e r in K a m a k h y a . B . K a k a ti h a s th o r o u g h ly d is c u s s e d th e p r o b a b le

e t y m o lo g y o f th e w o r d K a m a k h y a a n d in fe r r e d th a t th e w o r d is o f

A u s tric o r ig in . F u rth e r h e sta te s : “ O n th e b a s is th e n o f sim ila ritie s in

m e r e s o u n d a n d s e n s e in th e fo r m a tio n s o f S k t- K a m a , A u s tr ic K a m o i,

S h in to K a m i a n d a ls o o n th e b a s is o f c o r r e s p o n d e n c e o f c e r ta in rite s

a n d c u s to m s , it m a y b e te n ta tiv e ly a s s u m e d th a t th e y o n i- g o d d e s s

s p r a n g u p a m o n g s t p e o p le s w ith le a n in g to w a r d s a n c e s to r - w o r s h ip

a n d b e lie v in g in th e p r o te c tiv e p o w e r s o f a n A n c e s tr a l M o th e r a n d

31. Ibid, P. 42.


32. Bhattacliarya, N.N. : Indian Mother Goddess, P. 56.
33. Ibid P. 55.
[3 8 ]
that she migrated into Assam with the migrations of the Austric peo­
ples.”34 From the above it is evident that Kamakhya was originally a
deity of some tribes and later on she was Aryanised. Ther were Garo
or Mech Pujaries in the temple. King Bisva Simha got first information
about the deity from an old woman belonging to the Mech community.
Even now she is the most popular Goddess amongst the various tribes
of the region. Even today the non Christian Khasjs (i.e. traditional
Khasis) worship guardain Goddess Kamakhya in their homestead
regularly with devotion. From this point of view also it can easily be
assumed that once the worship of the Goddess was popular amongst
die Khasis. Similarly most of the traditional and Hinduized tribals of
Assam, worship Mother Goddess Kamakhya.35 The religious history
of Assam centres round Kamakhya and she is assumed to be the
manifestations of many sastric and local Goddesses.

The cult of Mother Goddess is worshipped by the Jayantias.


The Jayantias worshipped like Hindus before the publicity of Christian
religion of Englands. It is known from legendery sources that the king
of Jayantia worshipped Durga like Hindus by building a Durga temple
in Nartiyang. Even today some temples are there in Nartiyang and
Christians are worship there.36 She is still known as Jayantl-DevI

Among the Dimacha Devi Mahamaya is known as


H erem a d i Before going to the battle they worshipped Devi H erem adi

with human sacrifices. Even today Devi H erem adi worship is performed
if the people of Dimacha fall in some diseases and evils.37

According to the folk-belief of Rabhas B d ik h o is the


supreme Devi among them. The place of their worship is the B d ik h o
than. This than is situated in the Phulbari th a n of Meghalaya.38

34. Kakati, B. : Op-cit P. 40.


35. Informant: Saumen Sen (male, 60), Shillong, Data collected on 15/6/98.
36. Bardoloi, N. :Devi P. 267.
37. Ibid. P. 269.
38. Informant: Gaurikanta Goswami, (male, 70), Dudhnoi, Data collected on9/6/98.
[3 9 ]
The people of Sonowal Kachari also worship Devi.
According to the folk belief of Sonowal Kachari the supreme Devi is
B h u ru li H a b u k i There are various name of Devi and traditional
worship according to the Boro culture. From the legendary sources of
Boro-Kachari King Kharungpha had introduced Sakti worship among
them .39 The m a r a i (marei) p u jd or the snake Goddess Manasa was
w orshipped by the Boro-K acharis. Form erly this worship was
performed with human sacrifice. But now buffalo sacrifice is offered.
“The female shamanistic dance associated with the worship of the
snakedeity Manasa is heavily influenced by the shamanistic dance
current among the Boro-Kachari.” 40 Besides “they worship Garja,
Devi Kumari and Devi Bhandarl.”41

The ancestors of Sarikaradeva and Madhavadeva were


staunch Saktas. The appellation Devi dasa was conferred upon
CandiVara, the great grandfather of Sahkardeva. A stone image of
Candi was the object of worship of Sarikaradeva’s father.42

Madhavadeva argued with Sarikaradeva in support of Devi


worship. Bisva Simha, when he was a cowherd boy worshipped an
image of Durga by sacrificing a grass-hopper. Though Sarikaradeva
preached Neo-Vaisnavite religion, devotion to the Goddess was not
totally abandoned by some of his disciples. Once Vyaskalai, a disciple
r , /
of Sankaradeva let loose a pair of pigeon in the name of Sitala when
his son suffered from small pox. In the T h aku ra-carita Vidyananda
describes the religious beliefs of the Barnagar locality in Kamrup in
these words : “These people were not conscious of the great way
(Vaisnavism); and Sakti (Saktism) then reigned supreme. Thay sang
songs of Mari; but then when the autumn came they installed a g h a ta

39. Nsirzi, «. : Op-cit. P. 224.


40. Sarnia, N.C. : Essays on the Folklore o f North Eastern India, P. 45.
41. Bardoioi, N. : Op-cit. P.P. 226-276-277.
42. Lckharu, U.C. (ed) : Kalhagurucarita. P. S.

[ 40]
(P itc h e r r e p r e s e n tin g th e G o d d e s s ) e a c h in e v e r y o n e ’s h o u s e .”43 T iie

b e l ie f is still in v o g u e a m o n g s t th e w o m a n f o lk o f th e re g io n s .

r*
F r o m th e h is to ric a l p o in t o f v ie w , it is s e e n th a t th e S a k t i

- p u j a w a s p r e v a le n t d u rin g th e p e r io d o f B a n a m a la V a rm a n ( 9 th

c e n t u r y A .D .) a n d I n d r a p a la ( 1 1 t h c e n t u r y ) . B e s i d e s , s i n c e th e

s ix te e n th c e n tu r y w ith th e s u p p o r t o f th e K o c h k in g s a n d th e A h o m
/ _ _
k in g s, th e S a k ta r e lig io n flo u ris h e d . S in c e a n c ie n t tim e , K a m a k h y a

te m p le is b e in g r e g a r d e d a s th e c e n tr e o f th e S a k ti w o r s h ip a n d s u c h

S a k ti w o r s h ip is a ls o f o u n d to d a y .44

T h e r e a re a g o o d n u m b e r o f te m p le s a n d s h rin e s d e d ic a te d

in th e n a m e o f th e D e v i. T h e A h o m a n d th e K o c h k in g s w e r e c h ie f

p a tro n s . T h e G o d d e s s is w o r s h ip p e d in h e r v a r io u s m a n ife s ta tio n s

s u c h a s M a h a m a y a , K a li ( B h a i r a v i ) , B h a g a v a t i, A i, K e c a i- K h a it i,

B a g h e s v a r i, T a m re s w a ri e tc . G e n e r a lly S a k tism m e a n s th e w o r s h ip o f

d ie Sak ti (fa m in in e e n e rg y ) in h e r d iffe re n t m e n ife s ta tio n s . S a k t i sig n ifies

D e v i M a h a m a y a (p a ra m a Sak ti) D u r g a w h o h o ld s th e B is v a B ra h m a n d a .
- L '
H e n c e t h o s e w h o w o r s h ip D u r g a a r e c a ll e d S a k t a . T h e S a k t a s

e s ta b lis h e d s o m e te m p le s in w h ic h v a rio u s fe s tiv a ls a n d c e r e m o n ie s

a re c e le b r a te d .

3-3 VAISNAVISM:
» «

“T h e w o r s h ip o f th e L o rd V is h n u m a y b e tr a c e d b a c k to

th e e r a o f th e M a h a b h a r a t a - , t h e e p ic in its S a n t i p r a v a c o n t a in s

r e f e r e n c e to V is n u d e s c r ib e d a s P ra g jy o tis J y e s t h a .”45 I n th e B r a h m a

P a r a n a th e r e is a r e f e r e n c e to th e K a u s ik i a n d T ris ro ta riv e rs, w h ic h

p o in ts to th e s ite w ith in th e b o u n d a r y o f K a m a r u p a . V is n u p ith a is

a m o n g th e n in e s a c r e d r e g io n s , a ls o c a lle d y o n i, o f K a m a r u p a . A

g o o d n u m b e r o f c o p p e r p la te s a n d te r r a c o tta s h a v e b e e n d is c o v e r e d

43. Vidyananda Thakura-carita. P. 8.


44. Neog, M. : (ed) Pavitra Asam, P, 23.
45. Rastogi, T.C. : Assam Vaisnavaism. P. 29.
and all these testify to the existence of Tantric Vaisnavism 46 The
K alika-P urana mentions as many as five incarnations of Visnu w ho
were w orshipped in different places. These are “(a) Visnu as H aya-
G riva killed Javrasura in a place called Manikuta. (b) Visnu as Fish
incarnation worshipped in the Matsyadhvaja mountain east o f Manikuta.
(c) Madhava in the form of a Bhairava named Pandunatha in Raksakuta.
(d) Visnu as a Boar incarnation in the Citravaha mountain east of
Pandu. (e) Vasudeva - Visnu in the Dikkarvasini region . ” 4 7 The epithet
Narayana is also mentioned hither and thither. Moreover, the legend
of Parasurama is associated with mighty river Brahmaputra. B. K.
Barua observes that Vaisnavism faired well from the seventh century
onw ards . 4 8 Vaisnavism had gained ground in Assam even in remote
past. The legends o f Narakasura, Vana and Bhismaka had proved that
Krisna was well known here. The relice, epigraphs, coins, inscrip­
tions, grants etc., prove its antiquity. During ancient period Visnu was
worshipped in a Panca-rattra system (i.e. worship with offering milk,
fish, meat etc.). There was a synthesis o f Vaisnavism and Tantrism.
The Vaisnava dh arm a which adopted the Tantric process is termed as
Tantric Vaisnava dh arm a 4 9
% *■

Sankaradeva preached the Neo-Vaisnavite religion in the


fifteenth century A.D. His religious outlook was based on the Bhagavata
Purana.
* “The official name of Sankaradeva’s Vaisnavism is Eka-sarana-
dh arm a, - The religion o f supreme surrender to one; and that one is
Vishnu w ho in the form of Narayana assumes incarnations from age
to age. The most favourite incarnation in w hich Vishnu is to be
worshipped is that o f Krishna . ” 5 0 In Assam, the Eka-saraniya nam a
dh arm a o f M ahapurusia dh arm a o f Sankaradeva w hich emerged

46. Ibid.
47. Kakati, B. : Op-cit, P. 67.
48. Barua, B.K. : A Cultural History of Assam, P. 172.
49. Sarma, II. : Assam Gaurav.
50. Chaliha, B. P. (ed) : Sankardeva Studies in Culture, P. 7.

[ 42]
during the fifteenth sixteenth century is known widely as Vaisnava
dharma ,5 1

Sarikaradeva totally discouraged worship of deities other


than Krisna. “Srimanta Sankardeva’s religion is the most liberal, tolerant,
simplest and easiest w ay o f attaining God, and it is economically most
viable. It may be called the religion o f the common man. There is no
room for any hostility between the rich and the poor in the name of
religion. Even the Saktiism and Tantrism learnt the lessons o f
humanitarianism from Sankardeva’s faith and these decadent Hindu
faiths have been considerably modified .” 5 2 There is no room for
unlouchability in his religion. His new ideas and philosophy, songs,
drama and other literary works educated and attracted the masses
and beco m e his disciples. His proselytes fo u n d ed satras and
namagharas or kirtangharas in every nook and corner o f the state.
The satras stood as an institution of social reform. Rightly does observe
B. Kakali "These regional institutions framed moral laws and controlled
the activities o f society. As miniature replicas o f the satras, village
Namghars were built and the Namghars combined the functions of a
village parliament, a village court, a village school and a village church.
These institutions served as sheet anchors to Assamese society in the
midst of continually shifting political circumstances. They often shook
to their very foundations under the blast o f the rulers fury, but stood
erect again when the fury was spent. But whether in the sunshine or
under the clouds, they were regarded as the vital centres o f life and
worthy of the gift of all that was prized and loved best . ” 5 3

In different parts of Assam, Neo-Vaisnava religion began


and namagharas and satras were established for meeting collectively
to offer prayer and hold discussion about the religion and other matters.

51. Barua, B. K. : Sankardeva Vaisnava Saint of Assam, P. 92.


52. Chaliha, B. P. (cd) : Op-cit, P. 86.
53. Kakati, B. : Op-cit, P.P. 86-87.
[43 ]
This dharm a changed Ihe social life of people of Assam and
Kamarupa.54 Sarikaradeva made no distinction between caste and creed
in (he matter of preaching his religion. “To him, all creatures of God
were equal; and he accepted the socalled depressed, the tribals and
even a Muhammedan in his fold. The followers of his religion, however,
fallen away from the broad ideas of the original preacher, continued
the system of prosetylisation, if not for the sake of the religion, at least
for the interest of annual gifts.”55 “The spiritual and social bond fostered
by the Satra reduce the rigour of caste-distinctions; Non-Aryan tribes
such as Koch, Moran, Chutiya, Ahom, Kachari, Rabha and a number
of others were brought to the fold of the faith the satra stood for.” 56

Influence of Vaisnavism in the life and lore of the people


y
of Assam as a whole is still immense. Either in Sradha, or marriage or
new birth or any other ceremonies, nama-kirtana is the concluding
function of a Hindu family. The first flow of milk of a cow is offered
in the name of Rakhal Gosain, i.e., Krisna. The first handful rice after
harvest is offered as prasad in the namagharas. The birth aniversaiy
of Sri Krisna and Doulotsova are observed in a befitting manner in
every congragational prayer house. The cult of Jagannatha of Puri,
Orrissa, has some influence on the people. Eveiy year the women of
Kamarupa region performed nama-kirtana in the month o[ Jetha or
Ahdra in the name of Jagannatha.

Among the tribes, Vaisnavism has an indirect influence.


They have accepted some of the Vaisnava deities and propitiate them
in their own method. The Pati Rabhas chant the word Hori-bol even
in the worship of their indigenous deities.

54. Ncog, M : Op-cit, P. 26.


55. Nath, R. M. : The Background of assamese Culture, P. 14.
56. Rastogi, T. C. : Op-cit, P. 58,

[44]
The impact of Gaudiya Vaisnavism of Caitanyadeva is also
noteworthy. The sect entered into Assam during the sixteen century
A.D. Malhuradas Budha Ata, a foremost devotee of Madhavadeva was
a Gaudiya Vaisnava before he met Madhavadeva. Another disciple
of Madhavadeva, Gopala Ata was a Gaudiya Vaisnava. At present
there are many devotees of the said sect in Assam. Gaudiya mathas
have been constructed in villages and towns in Assam.

$$$

[4 5 ]

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