Himangshu Ranjan Bhuyan
(himangshur1989@gmail.com)
Biswanath, an ancient pilgrimage site and historical place in Assam, is a remarkable blend of mythological narratives, religious sanctity, and cultural heritage. Situated at the confluence of the mighty Brahmaputra and Burhi Gang rivers, this sacred place has been renowned as a religious centre since ancient times. Known as ‘Gupta Kashi’, the history of Biswanath spans from the mythological tales of King Bana to the eras of the Shalastambha, Pala, Ahom, and British periods, bearing witness to a rich legacy.
Speaking of the mythological significance of Gupta Kashi Biswanath, its core narrative is tied to King Bana’s dream of establishing a new Kashi Dham. Bana, the Asura king of Sonitpur, sought Lord Shiva’s blessings to create a new Kashi at the confluence of the Brahmaputra and Burhi Gang rivers. His ambition was to install one crore (ten million) Shivalingas to establish this place as a sacred centre for attaining salvation. This narrative carries a profound philosophical significance, reflecting the conflict between human ambition and divine forces. Bana’s plan caused concern among the gods, who feared that the existence of two Kashis on earth would lead to an overwhelming number of souls attaining salvation, disrupting the cosmic balance. In this context, two sages, Kumud and Kaustubh, refused Bana’s request to identify a suitable location. Angered by their refusal, Bana’s harsh words provoked the sages to curse him, declaring that his Kashi would not be a complete Kashi but would remain known as Gupta Kashi (Hidden Kashi). Undeterred by the curse, Bana continued his efforts to install one crore Shivalingas. However, due to a divine conspiracy, Lord Ganesha stole one Shivalinga and placed it across the Brahmaputra near Hatimur Hill. Consequently, Biswanath’s Kashi became known as the ‘Unakoti’ (one less than a crore) Shivalinga site and earned the name Gupta Kashi. This legend has created a mystical spiritual aura, granting Biswanath the status of a sacred pilgrimage site. The mythological identity of Gupta Kashi has endowed Biswanath with a unique spiritual significance, evoking deep reverence and fascination among devotees and tourists alike. The influence of this narrative remains evident in Biswanath’s religious life today, ensuring that people’s faith and devotion to this place remain unwavering. The deeper meaning embedded in this story establishes Biswanath not only as a religious site but also as a centre of spiritual philosophy.
The historical backdrop of Biswanath, beginning in mythological times and spanning the Shalastambha, Pala, and Ahom periods, has created a rich and complex history. During the Shalastambha dynasty (650–990 CE), Biswanath was established as a religious pilgrimage site. The Shalastambha kings, who established their capital at Harupeshwar in Tezpur, initiated the construction of rock-cut temples dedicated to Lord Shiva. The architectural style of these temples reflects the artistic excellence of the Shalastambha era. The presence of intricately carved motifs such as the Kalpavriksha, lotus petals, and other elaborate designs on Biswanath’s stone structures showcases the skill and creativity of the artisans of that period. These artworks reflect both the artistic standards of the Shalastambha dynasty and the depth of religious devotion. King Banamala Varma of the Shalastambha dynasty launched a religious and cultural renaissance across Kamrup by constructing temples dedicated to Shiva and Vishnu. As part of this initiative, Biswanath’s rock-cut temples gained special prominence. The architectural distinctiveness of these temples lies in the intricate carvings on stone, which create a remarkable synthesis of natural beauty and spiritual philosophy. Located near the Brahmaputra, these temples forged a deep connection with both religious devotion and the natural environment. The patronage of the Shalastambha kings helped establish Biswanath as a cultural and religious centre. During this period, Biswanath also gained strategic importance due to its advantageous location along the Brahmaputra’s river route, making it a key military centre. This military significance gave Biswanath a multifaceted identity during the Shalastambha reign. The rock-cut temples served not only as religious sites but also as centres of royal patronage. The religious and cultural importance of Biswanath during the Shalastambha period solidified its status as one of Assam’s foremost pilgrimage sites.
During the Pala dynasty, Biswanath’s religious significance became even more entrenched. The Pala kings provided royal patronage, strengthening the arrangements for temple maintenance and worship. During this period, the rock-cut temples of Biswanath underwent preservation and reconstruction efforts, ensuring the continuity of the site’s religious importance. The temples served not only as religious centres but also as hubs for social and cultural activities. The worship of Shiva, along with other deities, became prevalent during this time. The patronage of the Pala kings helped establish Biswanath as a multifaceted religious centre. The artworks and architectural features of this period reflect the cultural excellence of the Pala dynasty. The intricate carvings and sculptures on the stone structures of Biswanath’s temples are a testament to the skill and creativity of the artisans of that era. These artworks forged a deep connection between religious devotion and natural beauty. The religious and cultural significance of Biswanath during the Pala dynasty further cemented its status as a major pilgrimage site in Assam. The architectural style of the rock-cut temples reflects the creativity and technical expertise of the Pala artisans. The intricate carvings and sculptures on these temples are a living testament to the religious and cultural renaissance of the Pala period, creating a remarkable synthesis of natural beauty and spiritual philosophy.
During the Ahom period, Biswanath’s importance grew further. Between 1615 and 1620, after the ancient rock-cut temple collapsed, Swargadeo Pratap Singha ordered the construction of a new Biswanath temple in 1621 under the supervision of Momai Tamuli Barbarua. This temple, too, was damaged over time, and Swargadeo Pramatta Singha built a new temple known as Khapna Dol in 1750. However, this temple was destroyed due to flooding by the Brahmaputra. Later, Swargadeo Lakshmi Singha constructed the current Biswanath temple in 1774, located 200 metres west of the original site. During its construction, the Ahom kings demonstrated their deep reverence for religious sites and their commitment to cultural heritage. During the Burmese invasion, the temple’s golden spire was broken, and the temple was desecrated, leading to its abandonment. During the British period, the modern Biswanath temple was re-established at this site. These historical events underscore Biswanath’s religious and administrative significance. During the Ahom period, Biswanath was a key centre due to its strategic location along the river route. The Ahom kings provided royal patronage to ensure regular temple maintenance and worship. During Swargadeo Jayadhwaj Singha’s reign in 1657, a grand yajna was organized at Biswanath to protect the kingdom from a potential Mughal invasion. Various offerings were made during this yajna, and land was granted to Brahmins for the temple’s upkeep. This event highlights the deep religious devotion of the Ahom kings and their reverence for Biswanath. During Swargadeo Gadadhar Singha’s reign, special reverence was shown toward Biswanath. In 1683, he issued two copper plates to regulate temple worship and granted land to Brahmins and non-Brahmin Paiks. In 1689, to recover from a severe illness, Gadadhar Singha pledged to hold a grand yajna at Biswanath, which was completed in 1690 under the supervision of Katyayan Bhattacharya and Muklimuriya Gosain. These events reflect the Ahom kings’ deep religious devotion and their reverence for Biswanath. The religious and cultural significance of Biswanath during the Ahom period solidified its status as one of Assam’s foremost pilgrimage sites. Its administrative importance persisted into the British period, giving Biswanath’s history a diverse and rich character.
Biswanath’s military significance is also evident across various historical periods. Due to its strategic location along the Brahmaputra’s river route, it was a key military outpost on the western frontier during the Ahom period. To protect the kingdom from Mughal invasions, the Ahom army established a naval defence base called ‘Sala’ in the northern part of the Brahmaputra, centred around Biswanath. This Sala was considered the final line of defence for the Ahom kingdom. Swargadeo Suhungmung defeated the Barahi king in 1505 and established the first fort in this region, cementing Biswanath’s military significance. Later, during an attack by Mughal commander Abubakr, a fierce battle took place in the Sala region of Biswanath, where the Ahoms achieved victory through strategic prowess, repelling the Mughals. These events established Biswanath’s military importance, with its naval warfare strategies becoming a significant part of its military history. This military significance made Biswanath an indispensable centre for the security and administration of the Ahom kingdom’s western frontier.
The extensive scope of Biswanath’s history establishes it not only as a religious site but also as a vital part of Assam’s historical and cultural identity. While the exact antiquity of the Shivalinga in the main Biswanath temple is unknown, it is considered extremely ancient. The temple was located at the confluence of the Burhi Gang and Brahmaputra rivers, a naturally protected and religiously sacred site. During the monsoon, the Shivalinga is submerged underwater, and during the dry season, it is unearthed from the sand, and a temporary structure is built for worship. Worship begins on an auspicious day in the month of Aghona and continues daily until the ‘Gosain Bihu’ during Bohag Bihu. This tradition reflects a unique spirituality and local culture, establishing Biswanath not only as a religious centre but also as a living symbol of cultural heritage. In addition to the main Biswanath temple, the site includes several other significant temples. The ‘Bhaluk Gosain’ stone idol, located near the temple, is particularly noteworthy. This square-shaped idol, approximately 100 centimetres tall, features lion-like faces on all four sides and a stupa-like structure at its centre, a unique feature not found elsewhere in Assam. According to local belief, lighting a lamp at this idol’s site can help recover lost items. The artistry of this idol and the associated beliefs further enrich Biswanath’s cultural and religious identity.
Biswanath’s religious significance is not limited to the worship of Shiva. The influence of Shaiva, Shakta, Vaishnava, and other religious traditions is evident here. The presence of 27 temples in the Biswanath complex highlights its religious diversity. Among these, 11 temples built during the Ahom period are particularly significant. The architectural style and artworks of these temples reflect the cultural excellence of the Ahom era. The patronage of the Ahom kings played a crucial role in the preservation and reconstruction of these temples. The intricate carvings and sculptures on the stone structures of these temples are a testament to the creativity and technical skill of Ahom artisans. These artworks create a remarkable synthesis of natural beauty and spiritual philosophy. During the Ahom period, these temples served as centres for religious, social, and cultural activities, further enhancing Biswanath’s significance. Temples such as the Umadevi temple on Umatumuni Island, along with Chakreshwar, Harihar, Kardameshwara, Vasudeva, Nangaleshwara, Bhairaveshwara, and Siddheshwara, reflect the religious diversity of the site. The Chandi temple, located on a massive rock along the Brahmaputra, is considered contemporary with the Biswanath temple. The Surya-Madhav temple, located 13 metres west of it, and the Mukti Nath temple nearby were constructed during the Ahom period under kings like Gadadhar Singha (Surya-Madhav in 1685), Chandrakanta Singha (Mukti Nath in 1815), and Kamaleshwara Singha (Kamaleshwara Shiva temple in 1800). The Baneshwara Bardol, the largest and most complete temple in the Biswanath complex, was built by Rajeswara Singha in 1759, with its Shivalinga believed to have been installed by King Bana. The Burha Madhav temple, located 7 kilometres from Biswanath Chariali in the Pratapgarh tea estate, was built by Shiva Singha in 1730. The architectural style of these temples reflects the artistic and cultural heritage of the Ahom period, establishing Biswanath as a significant chapter in Assam’s architectural history.
Biswanath is not only a religious pilgrimage site but also a unique tourism destination. Its natural beauty, historical monuments, and cultural heritage make it attractive to both domestic and international tourists. The mythological and historical backdrop of the Biswanath temple, along with the tradition of its Shivalinga being submerged during the monsoon and revealed during the dry season, gives it a mystical religious aura. Locals say, “Biswanath Gosain moves and sways, six months underwater, six months in the open.” This belief adds a unique dimension to Gupta Kashi’s identity. This extraordinary phenomenon sparks curiosity among devotees and tourists from afar. The ‘Gosain Furwa Utsav’ held during Bohag Bihu is a vibrant testament to Biswanath’s cultural heritage, showcasing its social and cultural harmony. During this festival, thousands of local residents, pilgrims, and tourists gather, filling the atmosphere with spiritual fervour. Umatumuni Island, located in the middle of the Brahmaputra, is another major attraction, with temples like Umadevi, Chakreshwar, Harihar, and Kardameshwara offering a serene religious environment. The island’s lush natural surroundings and its location in the river make it a unique tourism destination. The presence of several tea estates near Biswanath Chariali, including Asia’s largest tea estate, ‘Monabari’, along with the Biswanath Agricultural College and the first mechanised agricultural training institute in Northeast India, highlight the region’s economic and educational significance. This natural beauty and economic importance further establish Biswanath as a key tourism centre.
Biswanath’s archaeological significance is also noteworthy. During the British period, the discovery of Neolithic tools and artefacts in this region points to the existence of an ancient civilisation thousands of years old. However, the lack of preservation efforts threatens the loss of these valuable historical assets. There is a clear need for significant steps by the government and the archaeology department to preserve these artefacts. The absence of such efforts raises concerns about the preservation of Biswanath’s historical and cultural heritage. Preserving these archaeological assets is essential to safeguarding Biswanath’s historical significance for future generations.
In conclusion, Gupta Kashi Biswanath stands as a living testament to Assam’s history, religion, and culture. The time has come for concerted efforts by the government, the archaeology department, and the local community to preserve this heritage. The true value of Biswanath’s historical, religious, and cultural significance must be safeguarded for future generations, a responsibility that lies with us all.
(Sources: Several books, articles published in local magazines, souvenirs and various writings available on the internet have been referenced.)