EVOLUTION OF UNIFIED ASSAMESE SOCIETY

Arup saikia 

(arupsaikia07@gmail.com)

How was the Assamese society in medieval times? Whether mainland India was more developed or liberal? Sankardeva was the main socio-religious reformer of that period. We can discuss this from the activities of Sankardeva and the outlook of people towards him. It’s confirmed that  the  other socio-religious preachers of India like Jnanadev,Namdev,Tukaram, Ramananda,Ravidas,Surdas, Dadu Dayal,or Tulsidas have got a comparatively convenient platform.There also many leaders were from upper caste. Samarth Ramdas was born into a Rigvedi Brahmin family in Maharashtra, Maharaja Shivaji was influenced by him.On the other hand Tukaram came from a disadvantaged Kunbi caste of Maharashtra.So the balance of caste equation somehow placed them as neutral figures.The same social equation applied to the Brahmin Ramananda and “Pinjara” cotton carder community in northern part of India. But in Assam the reformation movement (Bhakti )  is the name of Sankardeva. There is no other to represent caste wise.Nobody can match the iconic personality of Sankardeva including Brahmin Damodardeva. Madhavdeva is from the same clan. Notwithstanding Damodardeva enjoyed royal patronage, but he couldn’t instill devotional love among common masses for casteist outlook. We have not hesitated to admit that Damodardeva is credited for constructing magnificent satra. Perhaps the scenario of Assam would have been different,if Damodardeva advocated casteless society after the demise of Sankardeva.But then he might not have gotten royal patronage and to face perennial persecution like Sankardeva.

The obstacles in an egalitarian approach are common in human history. But we have to nullify the tendency of the fundamentalist.Here the term fundamentalism applies to feudalism. Some religious preachers of vested interest utilised religion for the benefit of the rulers. Not only the political rulers , but also some socio-cultural anti Assamese force tries to degrade our nationalism. Assam is continuously facing it from neighbouring or within the state.

What is the panacea for it?

The answer is to follow the absolute socio-religious equality of Sankardeva. Although the socio-religious equality known as Neo-vaishnavism is the part of Pan-Indian Bhakti movement. Sankardeva launched the Neo-Vaishnavism in Assam  in Assamese perspective.The reasons lie in different  geographical location, ethnicities.We have to expound the hidden features of Sankardeva’s outlook Which will subscribe to our national treasury of unity.That is we mean to say as the absolute Neo-Vaishnavism or real Assamese Vaishnavism.The social theory is not same everywhere unlike the concrete scientific theory.

But to expound a doctrine isn’t an easy task. Without proper historical research we can’t conclude anything.The source of history and the patron of the writer matter the most.The misinterpretation will put us in disarray.  We should not project the bitter struggle of the Vaishnavite sect by attacking the Brahmins.To focus on the deeds of his teacher Mahendra Kandali, disciple Ananta Kandali is a way to embrace today’s Brahmins.The history of immigration builds a nation. The tribes of Assam are factually pillars of the population.Their lifestyle in the Assamese climate from centuries change the ethnic characteristics of the Aryan including the Brahmins.  The difference is evident from the body language of north Indian and Assamese Brahmins . Assimilation is like physiological change. The chemistry of our body functions,shape changes in new regrown cells. But we have to wait with patience and good will. 

Can we scientifically accept this? Yes. So our unity will also come closer and closer.

But at first politics won’t unite.The culture, language and emotional spirituality cater to the unity. Otherwise the multiple kingdoms of the sub continent wouldn’t have emerged as India. The fragmented Kamarupa under multiple monarchs emerged also now as Assam. We talk here about Assam only.The groundwork for Assamese unification rehearsed in Vaishnavite school from medieval time. The precious national treasury of all departments i.e.—culture, religion, literature etc.are preserved by Ahom and Koch kings.They are mainly Rudra Singha, Gadadhara Singha, Nara Narayana and Chilarai etc..The torture for political compulsion is inevitable.But they are not born cruel or intolerant like Aurangzeb of Mughal empire.They are greatly influenced by Neo-Vaishnavism. But the response or approach is different in Ahom and Koch kingdoms. 

But their sponsor and patronage of Assamese culture, literature and religion tremendously catalysed to build Assamese as a community. The Vaishnav torture  of Ahom monarchs should not be related to a general Ahom. As we have discussed in another article, the Sankari Satras were established in interior locations of the Ahom kingdom by the help of common Ahoms. So the present time animosity between the Ahom and the Sankari culture has no merit at all.If we search the fountain of Pan–Assam culture,that we will find in the Ahom empire. 

The Koch administration was very liberal.The Bhuyans have gotten high positions in the army with business privilege unlike in Ahom kingdom.The patronage Sankardeva got from qualified Narayana brothers was like that of the Damodardeva sect in post Sankari era.

Egoism of the upper caste is an obstacle for harmony. The Hindu monarchs had a tradition of free land allotment to temples or monasteries.It’s true that hermit can’t live without alms. But  surplus or available land they get is the cause of bonded labour. The monasteries recruited bonded labour in Assam through the “Paik” or caste classification system.Gadadhar Singha had taken some initiative to reform or restrict the grant to the monasteries,but failed. The move transformed into the one sided persecution of the Vaishnavas. The bone of contention of a society is deprivation of privilege.The demonstration of Neo–Vaishnavism teaches people to overcome it through mutual trust and cooperation. The satra institution is a good example of co-operative economic self–dependance.The cooperative banking system and commercialization of home made products was first introduced by Satra.The Satra is the heart–throb of Sankardeva’s Bhakti movement. This may be one of the reasons that small scale industry workers especially weavers in lower Assam join in Vaishnavite faith earlier than others. The Tantikuchi of Barpeta justify the point.

Sankardeva wanted to promote the society with more production. But during the pilgrimage,he experienced the menace of commodity production.Business rivalry causes fissure among the brethren.But Sankardeva was helpless.

Once the Brahmins were comparatively liberal during the pre Vaishnavite period.The Brahmanism had no fear of survivability. The Brahmins dreamt of a productive society. Instead of developing,we use the term productive. Because then the Brahmins and tribal kings were concerned with the service to them.They understood that without production or infrastructure, how will  the subjects  serve them ?The Kamarupa is the hub of Aryanized society and the Assamese got their first taste of an unified area.This is one of the most crucial junctures regarding the appearance of ancient Assam.The process of Aryanization started later in Assam.It started lukewarmly in mainland India after collapse of Mauryan empire in 185 BCE. Then the declining stage of Buddhism started. But lacking any unified command, the religious conversion was not in any organised way. The powerful Gupta empire  came only in the third century. The Gupta monarchy was ideal for Assamese tribal kings. They were inspired to induct tribal Assamese in Hindu fold.The following reference is a good example of it.

An excerpt from “Kirata-Jana-Krit,page–91” by S.K.Chatterjee —“Just a new Kshatriya,a member of a Hinduised Mleccha or non–Hindu Indo–Mongoloid family which had been accepted within the fold of Hindu orthodoxy. “

(Author Arup Saikia is a noted cultural enthusiast, writer, Bhaona artiste and alumnus of the University of Delhi.)