Gangmou Than: Historical and cultural significance 

Himangshu Ranjan Bhuyan

(hrbhuyancolumnist@gmail.com)

Located at the confluence of the Bargang and Brahmaputra rivers in Biswanath district’s Behali, Gangmou Than is regarded as one of the pivotal centres of Mahapurush Srimanta Sankardev’s religious practices, creative endeavours, and Bhakti movement. It is believed that he spent seven years and six months at this sacred site, during which many of his invaluable works were created. Significant sections of the ‘Kirtan’, several timeless ‘Borgeets’, and the Assamese translation of the ‘Bhagavata’ were born here, making Gangmou an indispensable part of Assamese Sankari literature and culture. The ever-flowing current of the Brahmaputra and the serene environment of the Bargang River provided an ideal setting for Sankardev’s creative and spiritual pursuits.

The geographical beauty of Gangmou Than lends it a unique significance. Situated approximately 35 kilometres east of Biswanath Chariali, at the confluence of the Bargang and Brahmaputra rivers, this place is marked by an exquisite natural splendour. The tranquil and secluded environment offered an ideal backdrop for Sankardev’s religious practices and creative works. This pristine natural beauty inspired new waves of thought in Sankardev’s mind, enriching the spiritual and cultural life of Assamese society. The serene ambiance of Gangmou enhanced the depth and expanse of his works, through which he initiated a new stream of Bhakti in Assamese society.

Sankardev’s arrival at Gangmou reflects a transformative phase in his life. At Bardowa, he engaged in both religious practices and administrative duties, but social and political unrest forced him to leave. Conflicts with the Kachari king and local jealousy created a crisis for his Bhuyan kingdom. In search of peace, he crossed the Brahmaputra and arrived at Gangmou, accompanied by his second wife, Kalindi, his two grandfathers, Jayanta and Madhav, disciples, followers, and other family members. Travelling through Singari, Ghiladhari, Bholukaguri, and Komorakut, he crossed the old Gangai River and set foot in Gangmou. This journey signifies a significant transition in his life, as he shifted his focus entirely from governance to religious pursuits. Upon arriving at Gangmou, he established a ‘Namghar’, a ‘Manikut’, and a long ‘Hati’ for devotees and Vaishnavas, immersing himself in his creative works. This transformation marked the beginning of a new phase in the Assamese Bhakti movement, with Gangmou Than as its epicentre.

The period Sankardev spent at Gangmou is considered a golden era of his creative output. During this time, he composed several significant sections of the ‘Kirtan’, including ‘Pashanda Mardan’, ‘Ajamila Upakhyan’, and ‘Prahlad Charitra’, which he personally wrote on palm leaves. These manuscripts are still preserved at Gangmou Than. These sections of the ‘Kirtan’ provided a new dimension to the spiritual thought of Assamese society. Through these works, Sankardev propagated messages of Bhakti and social reform, sparking a moral awakening in Assamese society. Additionally, he composed the timeless ‘Borgeet’ titled ‘Pawe Pari Hari Karaho Katari’ during his stay at Gangmou, believed to have been written on the occasion of his son Ramananda’s birth. This ‘Borgeet’ reflects his deep devotion and philosophical reflections on the transience of life. Through this composition, he inspired Assamese society to embrace the path of Bhakti while contemplating the deeper meaning of life. Sankardev also completed the Assamese translation of the ‘Bhagavata’ during this period. He had listened to the ‘Bhagavata’ from the Odia scholar Jagadish Mishra and later translated it from Sanskrit to Assamese, making it accessible to the common people after Mishra’s death. This translation ushered in a new spiritual awakening in Assamese society. Beyond its religious significance, the Assamese ‘Bhagavata’ played a crucial role in the development of the Assamese language and literature, establishing it as a rich literary language. Through his works, Sankardev strengthened the cultural and religious identity of Assamese society.

Several significant events in Sankardev’s personal life occurred at Gangmou, profoundly influencing his creative and religious endeavours. During this time, he became the father of three sons—Ramananda, Kamallochana, and Haricharan. The ‘Borgeet’, ‘Pawe Pari Hari Karaho Katari’, composed at the time of Ramananda’s birth, reflects a philosophical moment in his life, expressing the transience of life and the importance of devotion. His elderly maid, Chandari, brought him the news of his son’s birth, a joyous moment in his life. Yet, even amidst this happiness, thoughts of life’s impermanence influenced his mind, leading to the creation of this ‘Borgeet’. This composition beautifully blends his personal experiences with religious thought. Conversely, the loss of his two grandfathers, Jayanta and Madhav, during his stay at Gangmou was a sorrowful event. Despite this grief, he remained engaged in religious practices and creative works. The serene environment of Gangmou provided solace during these emotional times and gave new momentum to his creations. This period of joy and sorrow underscores the significant role Gangmou played in Sankardev’s life. The influence of these personal experiences is evident in his works, making them more profound and universal. This phase at Gangmou remains a memorable chapter in his life.

It is known that during Sankardev’s time, the Mishing and Nyishi communities inhabited the Gangmou region. He spread the message of Bhakti among these communities, giving his religious movement a universal character. A person named Paramananda Miri Deuri Atai became his disciple and later managed the responsibilities of Gangmou Than. Legends associated with this individual highlight Sankardev’s connection with the Mishing community. Additionally, it is said that a Nyishi individual from Arunachal, upon taking refuge under Sankardev, was named ‘Barbhakat’. These legends reveal the social diversity of Gangmou and Sankardev’s efforts toward social integration. His Bhakti movement fostered a sense of unity among various communities, bringing people from different strata of society together through his teachings and creations. The establishment of the ‘Namghar’ created a spiritual centre where people from diverse communities gathered to participate in the path of Bhakti. This social harmony transformed Gangmou Than into a symbol of unity in Assamese society. Analysis of these legends clearly shows that Sankardev’s religious practices were not limited to the spiritual realm but had a significant social dimension, fostering a beautiful bond among various communities in Assamese society, the impact of which is still evident in Gangmou’s heritage.

Later, Sankardev travelled from Gangmou to Dhuwahat in Majuli, where he met Madhavdev. This journey marked the beginning of a significant phase in his life. Various accounts in the ‘Charit Puthis’ provide different reasons for his departure from Gangmou. According to the ‘Bardowa Guru Charit’, Sankardev was forced to leave due to the killing of a buffalo by the Daflas. On the other hand, Lakshminath Bezbarua suggests that the fear of an attack by the Bhutias prompted this decision. Dr Maheshwar Neog, supporting Ramcharan Thakuria’s view, states that the fear of an attack by the Koch prompted Sankardev to leave Gangmou. Despite these differing accounts, it is clear that Sankardev sought a safe and peaceful environment for his religious practices, leading him to Dhuwahat. He was accompanied by his family and disciples, ensuring the continuity of his religious movement. His meeting with Madhavdev at Dhuwahat provided new momentum to the development of Assamese Vaishnavism. Their collaboration strengthened and expanded the Assamese Bhakti movement. The journey from Gangmou to Dhuwahat marked the beginning of a new chapter in Sankardev’s life, during which his religious practices and creative works took on a new form. The foundation he laid at Gangmou was further expanded at Dhuwahat, resulting in a new stream of the Bhakti movement in Assamese society, the impact of which is still evident in Assamese culture.

The original ‘Namghar’ and ‘Manikut’ established by Sankardev were destroyed due to erosion by the Brahmaputra between 1927 and 1928. This erosion obliterated a significant part of Gangmou’s historical architecture and Sankardev’s legacy. Initially constructed with straw, the ‘Than’ was surrounded by ancient stones, some of which were said to emit water, as noted by locals. Later, a Nepali Vaishnava cowherd named Raghubi Kshetry rebuilt the ‘Than’ using tin sheets brought from Tezpur. However, during the erosion, locals removed these tin sheets, leaving no trace of the original structure. A portion of the ‘Padum Pukhuri’, dug by Sankardev, was also lost to this erosion, though it was later preserved through local efforts and remains an attractive site for devotees and tourists. On July 16, 1981, locals constructed a new Gangmou Than at the site of Sankardev’s residence, spending over one lakh rupees. This newly built ‘Than’ lacks any original artefacts associated with Sankardev. A stone statue found locally is preserved as being from Sankardev’s time, though its historical authenticity remains unverified. Despite visits from domestic and international tourists and devotees, the lack of governmental initiative to develop Gangmou Than as a tourist destination is evident. No significant efforts have been made to protect this heritage site from Brahmaputra’s erosion. Consequently, despite its historical and cultural significance, the current state of Gangmou Than is lamentable. The preservation and development of this site require coordinated efforts from the government and local communities to ensure its legacy remains intact.

Gangmou Than will forever shine as a historical landmark in Assamese national life. Through his remarkable works created at this site, Mahapurush Srimanta Sankardev enriched the spiritual, cultural, and social life of Assamese society. His ‘Kirtan’, ‘Borgeets’, and Assamese translation of the ‘Bhagavata’ enriched the repository of Assamese literature and culture. The environment of Gangmou played a special role in his creative endeavours, making his works more profound and universal. The historical significance of this place is not limited to Sankardev’s creations; over time, it has become a symbol of unity and cultural identity for the broader Assamese society.

Developing Gangmou Than as an attractive tourist destination could serve as a medium to showcase Assam’s cultural identity to the world. Its preservation requires governmental goodwill, local cooperation, and awareness of its heritage. Through proper development, the memory of Mahapurush Srimanta Sankardev and his works can be preserved for future generations. These efforts will ensure that Gangmou Than remains a living monument of Assamese culture, educating future generations about Sankardev’s contributions and showcasing Assam’s heritage to the world.

(Sources: The book ‘Itihasor Uchhupani’ by renowned journalist Pankaj Kumar Nath, the article ‘Gangmou Thanor Oitijya aru Mahapurushiya Paramparaloi Iyar Avadan’ by writer Banya Baruah, and various articles available on the internet.)