Khanikar Puthi: A living testament of Assam’s faith and heritage 

Himangshu Ranjan Bhuyan

(hrbhuyancolumnist@gmail.com) 

The Khanikar Puthi is an invaluable asset in the cultural, religious, and spiritual heritage of Assam. Far beyond a simple manuscript, it encapsulates the profound influence of Neo-Vaishnavism in mediaeval Assam and reflects the philosophies, beliefs, and lived experiences of ordinary people. Preserved in Khanikar village, under Missamora Mauza in Dergaon of Golaghat district, this puthi comprises sanchipat manuscripts made from bark, containing revered texts such as Mahapurush Srimanta Sankardeva’s “Kirtan-Ghosha” and Sri Sri Madhavdeva’s “Nam-Ghosha”. Estimated to be around two and a half centuries old, the Khanikar Puthi stands not merely as a religious or literary text but as a living embodiment of the historical, social, and cultural identity of the Assamese people. Its traditional beliefs, historical context, modes of preservation, literary significance, and social reverence have drawn deep interest not only within Assam but also among scholars and cultural enthusiasts beyond its borders.

The story of the Khanikar Puthi is rooted in one of Assam’s most tragic chapters — the Burmese invasions of 1819 to 1821. These invasions wreaked havoc across the region, dismantling its social structure, economy, and rich cultural fabric. Entire villages were plundered, and invaluable artefacts were either destroyed or lost. During this period of turmoil, the remarkable story of Muni Baruah of Khanikar village came to define the survival of the manuscript. Owing to his old age, Muni Baruah could not flee like others. As Burmese forces ransacked his home, they left behind a mysterious bundle by the pond near his house. Inside the bundle, he found four sanchipat manuscripts — “Kirtan-Ghosha”, “Nam-Ghosha”, “Dasham”, and “Bhakti Ratnawali”. This unexpected discovery marked the beginning of what would later be known as the Khanikar Puthi. Muni Baruah donated “Dasham” to the Khanikar village namghar and “Bhakti Ratnawali” to the namghar in Haloa village. The remaining two — “Kirtan-Ghosha” and “Nam-Ghosha” — he kept in his own home. For their protection, Leelaram Baruah built wooden boxes that served not only as physical safeguards but also as emblems of reverence. The manuscripts came to be known as the Khanikar Puthi due to their place of preservation. This historical episode underlines the sense of responsibility and cultural awareness possessed by the people of Assam, even in times of existential crisis. It serves as a testimony to the community’s resilience and its unwavering devotion to religious and cultural identity.

A study of the Khanikar Puthi’s physical form offers valuable insights into its age, craftsmanship, and the literary traditions of the time. The “Kirtan-Ghosha” manuscript consists of 105 pages, two of which are bark-covered. Each page measures 45 centimetres in length and 16 centimetres in width. A note mentions that it was completed in the fifth month of 1693 Shak, which corresponds to August 1768 CE. The “Nam-Ghosha” manuscript includes 53 pages, with one bark-covered page, measuring 35 centimetres in length and 10 centimetres in width. It was completed in the second month of 1693 Shak, or May 1768 CE. Both texts are written in ancient Assamese script, without any table of contents, scribe’s name, or colophon. Only a single Sanskrit verse, “Yatha Drishtam Tatha Likhitam”, meaning “written as seen”, is found, reflecting the humility and devotion of the unknown scribe. These details provide a remarkable glimpse into the technical aspects of manuscript creation, including the use of bark leaves, traditional calligraphy, and the community’s careful efforts toward preservation. The presence of the wooden boxes further reinforces the reverence associated with religious artefacts and highlights the craftsmanship embedded in Assamese society. Thus, the Khanikar Puthi is not just a religious scripture but also a significant cultural artefact reflecting Assam’s artistic and historical heritage.

Spiritually, the Khanikar Puthi is anchored in the teachings of Neo-Vaishnavism, as propagated by Srimanta Sankardeva and Madhavdeva. Central to this school of thought is the idea of attaining salvation through devotion, particularly through “nam-kirtan” — the chanting of the divine name. In “Kirtan-Ghosha”, Sankardeva describes the divine acts of Krishna, the virtues of devotion, and the impermanence of worldly life. These verses lead readers away from materialistic distractions and toward spiritual enlightenment. They convey a deep understanding of life’s fleeting nature and the soul’s yearning for a connection with the divine. “Nam-Ghosha”, penned by Madhavdeva, elaborates on the power of chanting the name of Hari and promotes the idea that spiritual salvation is open to everyone, cutting across caste and religious boundaries. The clarity and depth of its verses make profound spiritual truths accessible to both common people and scholars. The spiritual aura of the manuscript is further enhanced by prevailing folk beliefs. Many in the community believe that reciting the puthi can bring mental peace, fulfil desires, and offer relief from personal suffering. This has elevated the manuscript to a status beyond that of scripture — it is seen as a divine force in its own right. In this way, the Khanikar Puthi offers a spiritual path rooted in universal values and Assamese devotion.

The customs surrounding the recitation and handling of the Khanikar Puthi add another layer to its cultural importance. When devotees borrow the manuscript for recitation at home, they wear traditional Vaishnava attire like “churiya-chador” and carry it on their head or shoulder in its wooden box. They never use vehicles, choosing instead to walk as a mark of respect. Along the route, people bow in reverence and offer lamps, incense, or food offerings. During recitation sessions, verses are sung with traditional “gayan-bayan” — a musical practice involving singing and percussion. This not only ignites religious sentiments but also strengthens the cultural bonds within Assamese society. Community devotional gatherings, or “nam-prasanga”, serve as a platform for collective worship, reinforcing a sense of spiritual togetherness. These customs reveal how deeply religious belief is embedded in daily life and how it serves as a thread connecting generations through ritual and reverence.

From a literary point of view, the Khanikar Puthi holds monumental significance in the evolution of Assamese literature. The writings of Sankardeva and Madhavdeva are characterised by their simple yet profound language, which effectively conveys complex philosophical ideas. The verses in “Kirtan-Ghosha” combine rhythmic beauty with deep insight into the nature of existence and devotion. These qualities made them accessible to common people while offering philosophical richness for scholars. Similarly, “Nam-Ghosha” presents spiritual concepts with brevity and intensity, making it a unique contribution to devotional literature. The manuscripts, written in ancient Assamese script, represent the pinnacle of the literary culture of their time. Their recitation, accompanied by musical performances, not only preserves their literary value but also breathes life into them, ensuring their relevance in contemporary society. This dual legacy — literary and musical — makes the Khanikar Puthi a cornerstone of Assamese intellectual and artistic tradition.

The social impact of the Khanikar Puthi is deeply felt in the spiritual and communal life of Assam. By emphasising devotion over ritual and removing barriers of caste and creed, the manuscript has played a key role in fostering an inclusive religious environment. The responsibility of safeguarding the puthi has been inherited by the Baruah family, whose dedication reflects a broader cultural ethos of reverence and responsibility. In the year 2000, with public contributions, a namghar was established to house the manuscript, which has since become a hub for religious and cultural activity. Presently, Bhavesh Baruah and Arun Bikash Baruah oversee the puthi’s care and its associated traditions. Through regular recitations and public gatherings, the manuscript continues to serve as a unifying force in the community, encouraging religious solidarity and cultural continuity.

Yet, this cultural treasure now faces serious threats to its preservation. Being a centuries-old sanchipat manuscript, it is vulnerable to environmental factors like humidity, pests, and temperature changes. The absence of scientific conservation methods places the manuscript at significant risk. Immediate steps are needed to introduce preservation protocols, such as climate-controlled storage and pest management. Furthermore, digital documentation is crucial. By creating high-resolution digital copies, the contents of the manuscript can be preserved and shared with a global audience. Research into its historical and literary significance should be actively encouraged, involving historians, linguists, and conservation experts. Educational institutions should also include the Khanikar Puthi in their curricula to ensure younger generations are aware of its importance. Collaborative efforts between government bodies, cultural organisations, and academia are essential for its long-term survival and appreciation.

The Khanikar Puthi has relevance far beyond its immediate geographical context. Its messages of devotion, unity, and social harmony echo the ideals of major religious traditions across the globe. The simplicity of its language and the depth of its insights render it universally approachable. Showcasing the manuscript on national and international platforms could highlight Assam’s unique cultural identity and stimulate dialogue on religious tolerance, cultural preservation, and human values. Initiatives like translations, exhibitions, and academic seminars could help bring this manuscript the recognition it deserves.

In conclusion, the Khanikar Puthi is not just a manuscript stored in a wooden box; it is a living symbol of Assam’s enduring faith, resilience, and literary excellence. Its survival through periods of historical turbulence, its rich spiritual teachings, and its continuing role in cultural life make it an irreplaceable component of Assam’s heritage. The need for its preservation is urgent and must be treated as a shared responsibility. By protecting and promoting the Khanikar Puthi, we safeguard not only a sacred text but also a timeless expression of Assamese identity and India’s pluralistic cultural legacy.