RELIGION- -- IN ASSAM . During the AHOM rule ,the religious temper was of one of non-interference and tolerance .Not only did the monarchs as a rule tolerate religious sects other than their own but they patronised all persuasions in equal measure. The AHOM kings did not altogether abandon their ancestral religion and though they adopted HINDUISM and the HINDU way of life. Their coronation ceremony was solemnised mostly according to HINDU rites and the AHOM ceremony of ‘RIKKHVAN’ was performed at the end of a victorious triumph or to bring prosperity to the country .Every king on ascending the throne, assumed two names, one in HINDU form and the other in AHOM .The AHOM kings, considered themselves descendants of INDRA and the royal dynasty came to be known as INDRAVAMSA. The AHOM gods and legends also came to be with BRAHMANICAL counterparts, the only difference being that of language and of emphasis. Thus we find that CHAOPHA, I.E. KING OF HEAVEN ( SWARGADEV) was identified with LENGDON or INDRA, and he was the progenitor of the AHOM kings.; so JACHINGPHA was identified with SARASWATI, LUNG-CHAI-NET with VAYU, KHAN-KHAMPHA-PHA with DEVI or SAKTI OR mother goddess, KHUN-TUN with the SUN god ,and the KHUM-BAN with the MOON god and LAN-KHE with VISWAKARMA. HINDUISM , became the prominent religion since the reign of SIBA AINGHA. However, the AHOM priests, the DEODHAIS and BAILOONGS resisted the change and succeeded in continuing the observance of certain ceremonies, such as the worship of their tutelary GOD, SOMDEO. The worship of SIVA seems to have been the most popular form of religion in early ASSAM. SAIVISM was a flourishing religion during the rule of the PUSYAVARMAN family, although certain monarchs of this line had leaning towards VAISHNAVISM. The account of SIVA worship that was performed by the KOCH king, NARANARAYANA and his soldiers, on the eve of the AHOM expedition gives a realistic picture of SIVA wordship .The soldiers worshiped according to their tribal customs and the worship was carried out by the sacrifice of pigs ,bufalows, he-goats, pigeons, ducks and cocks., by offering of rice and liquor and the dancing women. SAIVISM was also popular during the rule of the AHOMS. Inspite of the success of SANKARDEV’S movement, SAIVISM could count among its adherents a king like PRATAP SINGHA only shows its popularity. He constructed two temples for the worship of SIVA, at DERGAON and BISHANATH It may be pointed out here that throughout the mediaeval period and even down to the 18th century, SAKTISM was the leading religion of ASSAM. KAMAKHYA is the most holy and famous shrine of the sect, and with its worship was associated the various rites , mantras ,mudras and sacrifices. In course of time there came to be developed a dreadful conception of the goddess. In this form, she was popularly known as KESAIKHATI ( EATER OF RAW FLESH ) because of the annual human sacrifices at her temple at SADIYA, called the TAMRESWARI DEVI, temple. In the early part of their rule, SAKTISM found it difficult to enter the court of the AHOMS. GADADHAR SINGHA first marked the ushering in of the SAKTA influence The SAKTA BRAHMANAS lost no opportunity of exaggerating GADADHAR SINGH was a patron of SAKTA HINDUISM. He bore, moreover , a personal grudge against some of the leading VAISHNAV GOSSAINS for having declined hospitality as a prince in the days when he was fugitive, He therefore resolved to curb their power. His son, king RUDRA SINGHA ,towards the end of his rule evinced SAKTA tendencies. He summoned from BENGAL, KRISHNARAM BHATTACHARYA, a noted preacher of the SAKTA sect, who lived at MALIPOTA, near SANTIPUR in the NADIA district. RUDRA SINGHA on his death-bed seems to have ordered his sons to accept him as their GURU. The reign of SIBA SINGHA, the son and successor of RUDRA SINGHA, saw the growing influence of the SAKTA priests. He became the disciple of KRISHNARA BHATTACHRYA and gave him the management of the KAMAKHYA TEMPLE. When his chief queen PHULESWARI, became the DEFACTO sovereign, she was even more under the influence of the BRAHBANAS than her husband and she committed an act of indiscretion which was destined to have far-reaching and disastrous consequences. Hearing that the SUDRA MAHANTAS of the VAISHNAVA persuasion refused to worship DURGA ,she is said to have ordered the MOAMARIA, and several other GOSSAINS to be brought to the SAKTA shrine where sacrifices were being offered, and caused the distinguishing marks of the SAKTA sect to be smeared with the blood of the victims upon their foreheads. The MOAMARIAS never forgave this insult to their spiritual leaders, and, half a century later, they broke out in open rebellion. The VAISHNAVA religion obtained a strong footing in the country in the later part of the 15th century, when SANKAEDEV ( 1449—1569 ), THE HEAD OF THE BHAGAVATI movement in ASSAM, appeared on the scene. This was during the reign of the AHO king SUHUNGMUNG. From JAYADDHAJ SINGHA to RATNADDHAJ SINGHA, the AHOM kings with a few exception showed due respect and courtesy to the VAISHNAVA GOSSAINS and accepted initiation .They made grants and endowments for the maintenance of VAISHNAVA monasteries and the most important SATRAS of EASTERN ASSAM were set up under their patronage. The VAISHNAVISM received official recognition when JAYADDHAJ SINGHA enrolled himself as the disciple of NIRANJAN BAPU, whom he established as the first GOSSAIN of the great AUNIATI SATRA. Hearing of the fame of BANAMALI GOSSAIN then living at KOCH-BEHAR, HE SENT FOR HIM AND GAVE HIM LAND FOR SETTING UP SATRAS at KOLIABOR and MAJULI. SULIKPHA, LARA RAJA and BANDAR BARPHUKIN, GOVERNOR of GUWAHATI, were disciple of BANAMALI DEVA of DAKHINPATH SATRA. The TUNGKHUNGIA BURANJI, records that the heads of the major SATRAS were given the privilege of blessing the AHOM kings at their coronation ceremonies. This was done on the coronation of PRAMATH SINGHA, RAJESVAR SINGHA, and GAURINATH SINGHA. The AHOMS , embraced HINDUISM, THE CHIEF CHARACTERISTIC OF WHICH IS TOLERATION. The question whether BUDDHISM was introduced into ASSAM or not has been taxing the brains of the historians for quite a long time .According to some it existed in KAMRUP long before HSUAN TSANG’S visit.; and according to others it was introduced only later years .It is held by some that the THAIS come under the BUDDHIST influence and as the AHOMS belong to the same stock they must have had some share in that influence. Dr. S. K. BHUYAN has tried to find out some traces of BUDDHIST influence in the AHOM scripture, the most significant of which is ‘PHURA-TARA-ALAM ‘, known also as ‘PHURA-ALANG ‘ and ‘ MIN-MANG PHURALANG ‘, which is held in high veneration by the priests even up to this day .The book expounds the virtue of non-violence in deed and thought Besides the SAKTA and VAISHNAV deities, the AHOMS had their own gods and goddesses like, LENGDON, JAISING-PHA,KHAUKHAN and others. The worship of these gods and goddesses was performed in the AHOM way by their own priests. The AHOMS had many superstitions and the astrologers occupied an important position in the AHOM court. ( collected from “ A HISTORY OF ASSAM “ by SIR E. GAITT. ) ---------------------------------------------------------------------------------------------------------------------------------
Posted on: Fri, 17 Jan 2014 05:53:14 +0000
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