The Ahom age is the age of ornaments and attires of several types. For every class of people particular dresses and jewelleries were being assigned and therefore, it is through the appearance of a person only, one could be identified without any difficulty. The dresses that were worn by the king or by the higher officials of the Ahom kingdom were not worn by a subject. For male and female both the genders, different varieties of dresses were available. Today I am here to take you to that age, the age of the Ahoms where you can see the royal behaviours, the royal costume senses and also the way of styling of people of that time.
In the early years of the Ahom rule in Assam, the Ahoms were seen to wear black clothes and it was only later on that they switched to the white coloured clothes. As I said earlier, the dresses and ornaments depicted the class of a person of that time and that was displayed better by the turban and a kind of scarf, which is known as the ‘Seleng Sadar’. The higher officials, queens, princesses and the King used to drape turbans made of silk (pat-muga) in their head. Certain attires that were quite widely used and worn by the higher officials and also by some classes of the subjects are ‘Riha’ (a kind of cloth draped around the body and the shoulder), ‘Mekhela’ (a wrapper kind of cloth worn in the waist) and ‘Sula –Suria’ (a kind of short shirts and clothes made of Assam silks like Golden Muga, White Pat and Eri Silk) etc. So, whatever, they used to wear basically were made of Golden Muga, Pat and Eri silk only. ‘Majankari’ and ‘Sopapotia kapur’ are also certain other types of clothes which are being considered to be the best of the best and were worn by the Kings, Queens (Kuwaris) or other higher officials in special occasions only. It is since that golden age of handmade silk, Assam till now is carrying its glory of being the uncrowned monarch in the silk industry.
Now let’s have a look at the particular type of dresses that were worn by the Ahoms. The females of the Ahom kingdom did not have to keep themselves under veils. In stead of that, they had to wear ‘Seleng Sadar’ in their heads like a turban and wore ‘Sula’ (a kind of one piece attire). Day by day these types of clothing changed and the Ahom females started wearing the ‘Mekhela Sadar’ made of Pat and Muga. Males used to wear ‘Suria’ (clothes covering from the waistline) and ‘Suti Sula’ (short shirts) and tied ‘Basual Tongali” (a kind of belt type strap) on their waist. These clothes were worn by both male and females of Ahom kingdom but the only difference was that based on the class of people, the materials and designs of these things varied.
So, after the dresses of the Ahoms, now comes the detail about the jewelleries and ornaments worn by them. The Ahoms were known for golden jewelleries. They were rich in gold and hence, you can see them wearing heavy jewelleries made of gold only. As gold was the recognition of the wealthy and royal families of Ahoms similarly, the people from lower strata used to wear jewelleries made of silver and bronze. However, some other poor natives wore brass-made ornaments too. The jewelleries were being designed and studded by colourful beads. Male and female, all used to wear various types of ornaments on various occasions but as it is very obvious, the females used to be ornamented more than the males. The jewelleries carried by the males were finger rings, ‘Hilikhamoni’ and ‘Motamoni’ (kind of chains worn around the neck), ‘Koriya’ and ‘Lukapar’ (ear rings) and ‘Baju’ (an armlet).
The females of Ahom kingdom, mostly from the wealthy and upper-class families were being designed and ornamented in such a way that each of them used to carry jewelleries weighing 20 to 30 tolas! The jewelleries worn by them include ‘Hirpota’ (worn in head, amidst hair); ‘Kopali’ (worn on forehead); gold and silver-made flowers in hair bun; ‘Keru’, ‘Thuria’, ‘Nejepota’, ‘Jangphai’, ‘Nejepota Jangphai’, ‘Uka Jangphai’, ‘Bakhrua’, ‘Long Keru’, ‘Boboiloga’, ‘Kaanphul’ and ‘Karnabaala’ in ears; ‘Naakphuli’ (nose ring); ‘Baju’ (armlet); ‘Muthikharu’, ‘Gaamkhuaru’, ‘Hosoruakharu’, ‘Potiya kharu’, ‘Mogormukhikharu’, ‘Guta kharu’, ‘Kangan’ and ‘Doliya Kharu’ (Bangles); ‘Siripota’, ‘Henepota’, ‘Jethinejiya’, ‘Parosokua’, ‘Mouranejiya’, ‘podumkoli’, ‘Barobirosa’, ‘Maas Bakoliya’, ‘Hirapota’, ‘Bakhorua’ and ‘Uka’ (finger rings) and ‘Chandrahaar’, ‘Kokali’, ‘Kardhoni’ and ‘Ghagor’ on waist.
In fact, it is in their neck only that they wore ‘Joonbiri’, ‘Dholbiri’, ‘Doriyabiri’, ‘Hilikhabiri’, ‘Parosokuabiri’, ‘Lotabakhoruabiri’, ‘Madoli’, ‘Mogormuribiri’, ‘Gejera’, ‘Bena’, ‘Dugdugi’, ‘Haat hori’, ‘Thupamoni’, ‘Sipat’, ‘Golpota’, ‘Hilikhamoni’, ‘Phusimoni’ and ‘Chadrahaar’. So, these are all those designs and varieties of ornaments that were once worn by the Queens and females of other strata. However, now also many of these jewelleries are found to be circulating from the predecessors to the successors and the new generations are also showing interest to get these back again. So, now it becomes quite easy for one to realize that actually how heavy and gorgeous an Ahom lady looked in all those jewelleries and attires.
Except for all those heavy and valuable ornaments, there are some other materials too which were quite widely used in the Ahom days. Actually such types of ornaments were used by those people who cannot afford to buy the golden, silver or bronze jewelleries. These are like the ornaments made of pig’s teeth, elephant’s bone and tiger’s nails etc.
As the Ahom community have been connected to several other communities of North-East like Manipur, Nora, Joyonta and Bhutan etc, one can see the influence of such cultures on it. The Ahom custom, tradition and even the lifestyle have more or less kind of similarities with such tribes.
An Ahom girl in the traditional Sadar and Muga-mekhela
Though not all dresses and ornaments are found to be in action but still many of those are still being found to be used by the Ahoms. Still Golden muga, silver and Eri silk is considered to be the clothes of major importance of the Ahoms and you can see an Ahom girl or lady looking fully ornamented and gorgeous in a ‘Pat-Muga Mekhala Sadar’!
Wednesday, November 11, 2009
Wednesday, July 29, 2009
When Kuranganayani, the Manipuri princess became the queen of Assam
Manipur meant a lot for the Ahom kingdom in the yesteryears and that can very well be hold through the story, the real story of Manipuri princess Kuranganayani’s who was married to the Ahom king Swargadeo Rajeswar Singha. It was then when Assam was having its golden period and Swargadeo Rajeswar Singha was at his best. The king of Manipur, Jay Singha was in the shelter of Swargadeo as he was not being able to fight back Mann (Burmese) who has attacked his country Manipur. Jay Singha wanted Sawrgadeo to help him in conquering the Manns (Burmese) and he decided to offer his daughter Kuranganayani to the king. Swargadeo, later on, after discussing the matter with his higher officials decided to marry Kuranganayani. So, it was in such a situation that Kuranganayani became the queen of Assam.
Before that in this context, let’s throw some light on the incident that took place with the Manipuri king Jay Singha. The throne of Jay Singha was in threat from the Manns who are also known as the Burmese. The origin of this particular tribe is Burma. It was under the leadership of Mantora, the Burmese attacked Manipur in 1758 and this led to the escape of Jay Singha from Manipur to Assam. Then Swargadeo Rajeswar Singha helped him in the battle of ‘Latakata Ron’ in the 1768 and got the throne back to Jay Singha. After being the king of Manipur again in 1773, Jay Singha gifted his most valuable possession, his daughter Kuranganayani to Rajeswar Singha.
After Swargadeo’s decision to marry her, she and all her family members were being taken to Assam and Swargadeo’s most trusted higher official Kirti Chandra Borbaruah considered her as his daughter and took great care of her. Even when she was married to Swargadeo Rajeswar Singha, all the required things of marriage were being arranged by him and his wife. She then got married to Swargadeo according to the Chaklang marriage procedure.
The beauty and charm of Kuranganayani made her achieve a particular place
in Rajeswar Singha’s heart as a result of which she was being named as the grand queen (Borkuwari). This bridge that Kuranganayani Kuwori built between Assam and Manipur is found to be existed now also. Still there is that friendly and helpful relation between both the states as it was once. In other words, princess Kuranganayani was the beginning of this closeness between the two states.
The love and care received from the people of Assam made Kuranganayani Kuwori and all her relatives who came along with her, love this country. They had the same patriotism in their mind and heart as that of the other Assamese people. One incident that took place while Kuranganoyani Kuwori was the queen of Assam is enough to show her love for this place. After Swargadeo Rajeswar Singha’s death, his brother Lakhmi Singha became the king and during his reign the Moran attacked and imprisoned Lakhmi Singha in Joydol. Romakanta set in the throne and his brother Ragho took the title of ‘Borbaruah’. Ragho Borbaruah without the consent of Kuranganayani Kuwori married her by force and also married the daughters of other higher officials of the Ahom kingdom. He thus, married 100 ladies and this made everybody of the Ahom kingdom become very angry on him. Kunganayani Kuwori was one among those and she along with others planned for throwing the Morans out of Assam. All were involved in this plan and certain worth-mentioning officials among them are Kuwoiganya Bhogi Buragohain’s son Ghanashyam Gohain Hazarika, Sotai-Alia Dol-Bandha Rajmantri Borgohain’s son and Laithapona Borgohain’s grandson Bailung, Bhadrasen of Bokotial, both sons of Jado Tamuli Ramkrishnai and Ramnath and Khanikar Bhuyan’s son Kekeru Kalita Hazarika.
The crudeness of the Moran increased in such a rate that Ragho Borbaruah punished all the higher executives of Ahom kingdom. Buragohain, Borgohain, Borbaruah, Borphukon, Dekaphukon etc all those executives were sentenced to death by Ragho Borbaruah. He even hit the Ahom king Lakhmi Singha too when Lakhmi Singha denied to bow down in front of Muwamoria Mahanta. At this, everybody get enraged and decided to fight back and throw the Morans out of the Assam. Around two hundred people gathered for a meeting in this regard and all of them planned to kill Ragho Borbaruah on the day of Sot Bihu (last day of the Sot month). They decided to go in disguise by pretending to be the Sekoni-kubua dal of Motok and then meet and kill Ragho. After that decision, everybody present in the meting decided to meet Kuranganayani Kuwori and take her advice. For that purposes, Kekeru Kalita Hazarika was being chosen to meet her.
Here comes the context of Kuranganayani Kuwori again. When Ragho Borbaruah married her by force she too played tricks on him. She never let him touch her and for that she avoided sleeping with him at nights. She had a very faithful and obedient servant, named Hunai. It is this Hunai, who replaced Kuranganayani Kuwori by sleeping with Ragho Borbaurah at nights and he could not perceive her as lamps were not being lighted while sleeping. Kekeru Kalita Hazarika,used to know Hunai and with her help he somehow made it to meet Kuranganayani.
Kuranganayani then informed it to Kalita that she still has maintained her self-esteem and feels really bad for such things happening with her. She said that she has always been faithful to her husband and even though Ragho Borbaruah married her, she has not allowed him to touch her. It is Hunai that is helping her by being so loyal. The duo planned as to how to kill Ragho Borbaruah. According to the plan, on the day of Bihu it will be implemented and Ragho Borbaruah will be put to death. Kalita then after coming back from her discussed it with other officials and made other required discussions and preparations. They sat down for further discussions on the next day too and allocated particular jobs like preparing various kinds of weapons, to all.
It was Kuranganayani Kuwori who played the key role in killing Ragho Borbaruah and making Lakhmi Singha the king again. On the last day of the Sot month (April-Month), Kuranganayani advised Ragho to pay honor to all and take blesses. She convinced him that the subjects of Assam are in all praise for him and wants to gift him their tokens of love. At this Ragho Borbaruah got flattered and agreed to do whatever Kuranganayani said him. He even praised her by saying that she for being a princess only knows what to do when; others do not possesses this bit of understanding and intelligence. After that he goes out to welcome the villagers who according to Kuranganayani kuwori, have come to thank and bless him. But actually those villagers were there to kill him.
Slipped in Kuranganayani Kuwori’s tricks, Ragho Borbaruah fall prey to the Ahom officials and got killed. Even not only Kuranganayani, his hundred wives too were ready to attack him with daggers and other weapons in their hands. Ragho was even holding a weapon too while going out to meet the villagers. But Kuranganayani Kuwori said him that doing so will mean showing disrespect to them and then convinced him to go out empty handed. When Ragho Borbaruah bowed down to the villagers all jumped on him with weapons and killed him. So, this was the end of Ragho Borbaruah and the Ahom executives, after all these, succeeded in brining Lakhmi Singha back to the throne.
After being the king again, Lakhmi Singha even admitted that it was his sister-in-law, Kuranganayani Kuwori’s help and efforts that made him to gain his rights back. He addressed her to be his mother too and expressed his pride for her as she did not devoted herself as Ragho’s wife in real sense. He thanked and gifted her all those things that were used in Ragho’s palace.
In this way, the princess of Manipur Kuranganayani led the battle for freedom from the Ahom’s side and snatched away the much expected and well-deserved victory. This way she paid back all those love, respect and care that she gained from the Ahom Kingdom, officials and subjects. It was not only she, but all other Magalus (Manipuri people) also fought for the Ahoms against the Morans in the Muwamoria war. For her valor and patriotism, Assam still remembers Kuranganayani and she is being remembered as the ‘Mogolu-Kuwori’. In Manipur too she is well-known and is said to be ‘Tekhau-Leima’ or ‘Axom-Kuwori’.
As a sign of thanks to Kuranganaani, or you can say it the love and respect of Swargadeo Rajeswar Singha for Kuranganayani, that he established a place named Magalu Khat about four miles west from the Jorhat town. Here he set up the Manipuris who came along with the princess Kuranganayani.
Before that in this context, let’s throw some light on the incident that took place with the Manipuri king Jay Singha. The throne of Jay Singha was in threat from the Manns who are also known as the Burmese. The origin of this particular tribe is Burma. It was under the leadership of Mantora, the Burmese attacked Manipur in 1758 and this led to the escape of Jay Singha from Manipur to Assam. Then Swargadeo Rajeswar Singha helped him in the battle of ‘Latakata Ron’ in the 1768 and got the throne back to Jay Singha. After being the king of Manipur again in 1773, Jay Singha gifted his most valuable possession, his daughter Kuranganayani to Rajeswar Singha.
After Swargadeo’s decision to marry her, she and all her family members were being taken to Assam and Swargadeo’s most trusted higher official Kirti Chandra Borbaruah considered her as his daughter and took great care of her. Even when she was married to Swargadeo Rajeswar Singha, all the required things of marriage were being arranged by him and his wife. She then got married to Swargadeo according to the Chaklang marriage procedure.
The beauty and charm of Kuranganayani made her achieve a particular place
in Rajeswar Singha’s heart as a result of which she was being named as the grand queen (Borkuwari). This bridge that Kuranganayani Kuwori built between Assam and Manipur is found to be existed now also. Still there is that friendly and helpful relation between both the states as it was once. In other words, princess Kuranganayani was the beginning of this closeness between the two states.
The love and care received from the people of Assam made Kuranganayani Kuwori and all her relatives who came along with her, love this country. They had the same patriotism in their mind and heart as that of the other Assamese people. One incident that took place while Kuranganoyani Kuwori was the queen of Assam is enough to show her love for this place. After Swargadeo Rajeswar Singha’s death, his brother Lakhmi Singha became the king and during his reign the Moran attacked and imprisoned Lakhmi Singha in Joydol. Romakanta set in the throne and his brother Ragho took the title of ‘Borbaruah’. Ragho Borbaruah without the consent of Kuranganayani Kuwori married her by force and also married the daughters of other higher officials of the Ahom kingdom. He thus, married 100 ladies and this made everybody of the Ahom kingdom become very angry on him. Kunganayani Kuwori was one among those and she along with others planned for throwing the Morans out of Assam. All were involved in this plan and certain worth-mentioning officials among them are Kuwoiganya Bhogi Buragohain’s son Ghanashyam Gohain Hazarika, Sotai-Alia Dol-Bandha Rajmantri Borgohain’s son and Laithapona Borgohain’s grandson Bailung, Bhadrasen of Bokotial, both sons of Jado Tamuli Ramkrishnai and Ramnath and Khanikar Bhuyan’s son Kekeru Kalita Hazarika.
The crudeness of the Moran increased in such a rate that Ragho Borbaruah punished all the higher executives of Ahom kingdom. Buragohain, Borgohain, Borbaruah, Borphukon, Dekaphukon etc all those executives were sentenced to death by Ragho Borbaruah. He even hit the Ahom king Lakhmi Singha too when Lakhmi Singha denied to bow down in front of Muwamoria Mahanta. At this, everybody get enraged and decided to fight back and throw the Morans out of the Assam. Around two hundred people gathered for a meeting in this regard and all of them planned to kill Ragho Borbaruah on the day of Sot Bihu (last day of the Sot month). They decided to go in disguise by pretending to be the Sekoni-kubua dal of Motok and then meet and kill Ragho. After that decision, everybody present in the meting decided to meet Kuranganayani Kuwori and take her advice. For that purposes, Kekeru Kalita Hazarika was being chosen to meet her.
Here comes the context of Kuranganayani Kuwori again. When Ragho Borbaruah married her by force she too played tricks on him. She never let him touch her and for that she avoided sleeping with him at nights. She had a very faithful and obedient servant, named Hunai. It is this Hunai, who replaced Kuranganayani Kuwori by sleeping with Ragho Borbaurah at nights and he could not perceive her as lamps were not being lighted while sleeping. Kekeru Kalita Hazarika,used to know Hunai and with her help he somehow made it to meet Kuranganayani.
Kuranganayani then informed it to Kalita that she still has maintained her self-esteem and feels really bad for such things happening with her. She said that she has always been faithful to her husband and even though Ragho Borbaruah married her, she has not allowed him to touch her. It is Hunai that is helping her by being so loyal. The duo planned as to how to kill Ragho Borbaruah. According to the plan, on the day of Bihu it will be implemented and Ragho Borbaruah will be put to death. Kalita then after coming back from her discussed it with other officials and made other required discussions and preparations. They sat down for further discussions on the next day too and allocated particular jobs like preparing various kinds of weapons, to all.
It was Kuranganayani Kuwori who played the key role in killing Ragho Borbaruah and making Lakhmi Singha the king again. On the last day of the Sot month (April-Month), Kuranganayani advised Ragho to pay honor to all and take blesses. She convinced him that the subjects of Assam are in all praise for him and wants to gift him their tokens of love. At this Ragho Borbaruah got flattered and agreed to do whatever Kuranganayani said him. He even praised her by saying that she for being a princess only knows what to do when; others do not possesses this bit of understanding and intelligence. After that he goes out to welcome the villagers who according to Kuranganayani kuwori, have come to thank and bless him. But actually those villagers were there to kill him.
Slipped in Kuranganayani Kuwori’s tricks, Ragho Borbaruah fall prey to the Ahom officials and got killed. Even not only Kuranganayani, his hundred wives too were ready to attack him with daggers and other weapons in their hands. Ragho was even holding a weapon too while going out to meet the villagers. But Kuranganayani Kuwori said him that doing so will mean showing disrespect to them and then convinced him to go out empty handed. When Ragho Borbaruah bowed down to the villagers all jumped on him with weapons and killed him. So, this was the end of Ragho Borbaruah and the Ahom executives, after all these, succeeded in brining Lakhmi Singha back to the throne.
After being the king again, Lakhmi Singha even admitted that it was his sister-in-law, Kuranganayani Kuwori’s help and efforts that made him to gain his rights back. He addressed her to be his mother too and expressed his pride for her as she did not devoted herself as Ragho’s wife in real sense. He thanked and gifted her all those things that were used in Ragho’s palace.
In this way, the princess of Manipur Kuranganayani led the battle for freedom from the Ahom’s side and snatched away the much expected and well-deserved victory. This way she paid back all those love, respect and care that she gained from the Ahom Kingdom, officials and subjects. It was not only she, but all other Magalus (Manipuri people) also fought for the Ahoms against the Morans in the Muwamoria war. For her valor and patriotism, Assam still remembers Kuranganayani and she is being remembered as the ‘Mogolu-Kuwori’. In Manipur too she is well-known and is said to be ‘Tekhau-Leima’ or ‘Axom-Kuwori’.
As a sign of thanks to Kuranganaani, or you can say it the love and respect of Swargadeo Rajeswar Singha for Kuranganayani, that he established a place named Magalu Khat about four miles west from the Jorhat town. Here he set up the Manipuris who came along with the princess Kuranganayani.
Monday, June 29, 2009
Chaklang
The Assamese culture is full of varieties. Various communities and their traditions have made this place a garden with a mixture of colorful flowers. So, there is no end to the rituals and customs in the social festivals. Even the marriage system in the Assamese culture is found to be practiced in different ways in various places. In this context, I would like to pull you towards the marriage systems of the Ahoms. In Assam, marriage is being termed as ‘biya’ and there is a particular way of celebrating this heavenly relation between the ‘dora’ (groom) and ‘koyna’ (bride). This very special tradition of marriage is known as “chaklang” in the Ahom community.
It is being considered as a social custom to be practiced by all Ahoms and is being noticed to be practiced since the days of the Ahom kings. As an instance Swargadev Rajeswar Singha’s marriage with the Manipuri Princess Kuranganayani can be mentioned. If the origin of this custom is being traced then it has to be mentioned that it first started when Lengdon got married with the eldest daughter of Ak-Kai-Mo-Hung, Nang-Hun-Hpa. The matrimonial process started when Lengdon sent a present of honor containing betel leaves and Areca nuts, clipped on both ends by being decorated on Sarai (a kind of platters with stands). Also, this whole gift was being covered by hand made red towels. So, this was the beginning of the Chaklang custom.
Let us now know the whole Chaklang process and the varieties of rituals followed in it in detail. Such rituals are not only for the well being of the bride and groom but also shows the rich thinking and livelihood of the Ahom society. The following things are being performed in an Ahom marriage and are being tried to be mentioned in the order these are being followed:
• Offering of Juran
• Ceremonial bathing of the bride and groom or noani
• Ceremonial feast
• Rik-khan ceremony
• Deo-ban ceremony
• Bathing with medicated water or Ap-Tang
• Ganthian khunda
• Doiyan
• Marriage procession
• Huaguri-tola
• Sitting of the groom in front of the alter made with a sacred madal under the marriage pandal
• Leading the bride and making her sit on the left of the groom
• Relating the family history of both the bride and groom for seven generations of ancestors
• Performing the Chaklang ceremony
• Presenting a Hengdan and a cloth gridle to the bridegroom
• The priests advices the bridegroom and the bride for their happily married life
• Gold rings and silver lime box with silver chain are being exchanged
• Pancamirta bhojan
• Dice and cowree are being played and
• As the bride enters the bed chamber of the bridegroom, oblation is paid to the five deities
All these activities are being practiced one by one in an Ahom marriage and leads to the divine bonding of the bride and the bridegroom. Each of such rites prepares the bride and the bridegroom mentally and physically towards a very holy and heavenly relation.
First is the Juran. The word Juran means (ju: to live and ran: to join) living together. In this system, articles are being sent to the bride as a token to live together from the bridegroom’s family. This token contains two earthen pots, wedding dresses, cosmetics and ornaments. If the bridegroom’s family is rich then there is tradition of giving seven sets of dresses to the bride. All these things are being decorated with cotton yarn, fresh mango twigs containing five leaves, rice and four packets of mati-mah (black pulse) and halodhi (turmeric) pastes, pen-knives with a silver lime box or a betel-nut. All these are being wrapped by beautiful napkins and gifted to the bride. All these things need to be carried by the bridegroom’s mother or any elderly lady of the family. She is being accompanied and helped by other members of the family and neighbors.
Photo of a Juran
This group of ladies gets the bride dressed up in the sets carried by them and dresses her to be a bride. This process also includes trimming and oiling up her hair and doing other things of make-up. Also a gold ring is placed on a betel-nut above her head and oil is being poured on it. She is being given vermilion mark between the parted hair of her head and on her forehead. While such activities are carried away the ladies present in the Juron group use to sing Juran songs and makes ‘uruli’ (sound made by moving and hitting the tongue in the mouth).
Next is Noani. It is the ceremonial bathing of both the bride and bridegroom which is being performed separately at their own homes. The bride is made to take bath by sitting under a temple like small platform. This is made of a banana spadix which is said to be ‘kaldil’ in Assamese. This is being made by the people who are engaged in the responsibility of decoration and other activities of the marriage. This whole banana tree made thing looks quite eye-catching and is said to be ‘beyi’.
For performing the bathing task a tamuli-pira or bor-pira (a kind of wooden stool) is placed at the centre of the ‘beyi’ and the bride is made to sit on it. All ladies of the bride’s family takes part in this ceremony and gives hand in her bathing. Every ceremonial bath that is performed in the marriage is done by rubbing the paste of mati-maah and halodhi on the bride and bridegroom. Even the water that is used for the bride’s bath is collected and carried by the village women from any pond or river. For this task all ladies use to move towards the pond by singing pani-tola naam which a part of the biya-naam. The biya-naam is a kind of song and is an indispensable part of an Assamese marriage. This biya-naam and also the uruli are unavoidable practices that are being found to be performed during the whole ceremony till the marriage gets completed.
After that begins the ceremonial feast and this feast is being offered to the family members and all others of the community. This is being regarded as providing oblation to the bride or the bridegroom’s nine generation of ancestors and therefore, is said to be the ‘no-purukhor saul khua’ (feast to the nine generations) ceremony.
The ceremony of rik-khvan: It is a Tai word which means invoking long life. This ceremony is performed by three priests who holds Jakoi (a bamboo made thing used for catching fish) in their hands and worships the water-deity Khao-kham in any nearby pond.
Then Deo-ban ceremony is performed on the second day of marriage in both houses of the bride and bridegroom. In this ceremony the Ahom deities are being worshipped.
Ap-tang: In this process the bride and the bridegroom takes ceremonial bath by sitting on the platform made for bathing, ‘beyi’. This bath is taken before sitting for Deo-ban. This bathing ceremony is said to be Ap-tang.
Ganthian khunda: This ceremony is performed before the day of Chaklang. Ganthian is a knotted plant and is pounded (khunda) on a stone slab by any women in relation with the bride and bridegroom.
Doiyan-dia: On the wedding day, i.e., on the day of Chaklang, women sing Doiyan songs and apply curd (doi) on the cheeks, arms and feet of the bride and bridegroom. In this process a woman holds two betel leaves and dips it in the curd and applies on the bride and bridegroom.
Then the marriage procession takes place followed by Huaguri-tola, sitting under sacred madal, sitting behind the bridegroom and relating family history of the bride and bridegroom. After that comes the real practice of the Chaklang ceremony. The bride and bridegroom sits placing hundred and one saaki (fire lighted on small earthen pots with oil in it) in front of them. Then they utter prayers as pronounced by the priests by holding flowers, rice in their folded palms. A few lines of prayers are being uttered and the oblation is being thrown to the altar. At this the women present in the ceremony makes ‘uruli’ and the same procedure is practiced by the father of the bride’s father. After that he makes certain offering to the bridegroom as a sign of welcoming him. Such offerings contain a gold ring, a set of clothes and certain other things. Then the father puts the bride’s thumb upon the bridegroom’s thumb and utters mantra as directed by the priests. The bridegroom also utters prayers and then the bride stands up by holding a garland of flowers. This garland contains hundred and one flowers in it and these can be of various types. But the presence of Singkara flowers is must as it plays a key role in all the ceremonies held by the Ahoms and for them it is like an alternative of Tulsi. She puts it round the neck of the bridegroom who stands up to receive it. Mantras are being pronounced by the bride while doing so and the bridegroom also do the same thing of placing the flower garland round the Bride’s neck.
Exchanging flower garland
Right after this the bride and bridegroom are being knotted together by tying one end of the bride’s chadar with the scarf of the bridegroom. After that prayers are pronounced by both as led by the priests and the bride’s father presents him the Heng-dan (sword), already kept on a nearby platter. By giving it the guardian asks the bridegroom to abide by his responsibilities of protecting his own county, family and property. The bridegroom accepts it by uttering prayers in reply. At the end of this ceremony women present makes uruli and showers rice and flowers on them.
This ceremony then is followed by the rest of the rites and the marriage ceremony comes to an end. Thus, the wedding rites of the Ahoms are quite auspicious and prepare the couple to be dedicated and responsible towards each others. The following vow (slok) then ends the entire auspicious and holy ceremony of Chaklang:
“pā cāi Khā pi neng man pin dām sī
Nu lē phā Khrung phā Khrung ju koi //
bā sī lit lāi cāng khāi bā /
kāp nāi cāng nāi cāng sā cāng tim/
kāo lying thā soi cāo mau lāo cik ku mo
ku wan lāng juk ā mo pāi hit tā//
kāo kā phu bā mā khup mā boy/
ā mu tāng lung sāng khun/
rum cup kān khen tā ī sāo lung hāi sā oi
heu ngak tāng lung sāng khun/
ju hit tā/
ko mu ko bān cāo niāo bān lying paw cāo
mē cāo pī cāo kā khui cāo kkālung tā kheu
khāo pun nāi cām wān mau mān thāng cen nān
kān mā tā khān cām ī nu tā/”
With help from - “Tai-Ahom Religion and Customs” of Dr. Padmeswar Gogoi
It is being considered as a social custom to be practiced by all Ahoms and is being noticed to be practiced since the days of the Ahom kings. As an instance Swargadev Rajeswar Singha’s marriage with the Manipuri Princess Kuranganayani can be mentioned. If the origin of this custom is being traced then it has to be mentioned that it first started when Lengdon got married with the eldest daughter of Ak-Kai-Mo-Hung, Nang-Hun-Hpa. The matrimonial process started when Lengdon sent a present of honor containing betel leaves and Areca nuts, clipped on both ends by being decorated on Sarai (a kind of platters with stands). Also, this whole gift was being covered by hand made red towels. So, this was the beginning of the Chaklang custom.
Let us now know the whole Chaklang process and the varieties of rituals followed in it in detail. Such rituals are not only for the well being of the bride and groom but also shows the rich thinking and livelihood of the Ahom society. The following things are being performed in an Ahom marriage and are being tried to be mentioned in the order these are being followed:
• Offering of Juran
• Ceremonial bathing of the bride and groom or noani
• Ceremonial feast
• Rik-khan ceremony
• Deo-ban ceremony
• Bathing with medicated water or Ap-Tang
• Ganthian khunda
• Doiyan
• Marriage procession
• Huaguri-tola
• Sitting of the groom in front of the alter made with a sacred madal under the marriage pandal
• Leading the bride and making her sit on the left of the groom
• Relating the family history of both the bride and groom for seven generations of ancestors
• Performing the Chaklang ceremony
• Presenting a Hengdan and a cloth gridle to the bridegroom
• The priests advices the bridegroom and the bride for their happily married life
• Gold rings and silver lime box with silver chain are being exchanged
• Pancamirta bhojan
• Dice and cowree are being played and
• As the bride enters the bed chamber of the bridegroom, oblation is paid to the five deities
All these activities are being practiced one by one in an Ahom marriage and leads to the divine bonding of the bride and the bridegroom. Each of such rites prepares the bride and the bridegroom mentally and physically towards a very holy and heavenly relation.
First is the Juran. The word Juran means (ju: to live and ran: to join) living together. In this system, articles are being sent to the bride as a token to live together from the bridegroom’s family. This token contains two earthen pots, wedding dresses, cosmetics and ornaments. If the bridegroom’s family is rich then there is tradition of giving seven sets of dresses to the bride. All these things are being decorated with cotton yarn, fresh mango twigs containing five leaves, rice and four packets of mati-mah (black pulse) and halodhi (turmeric) pastes, pen-knives with a silver lime box or a betel-nut. All these are being wrapped by beautiful napkins and gifted to the bride. All these things need to be carried by the bridegroom’s mother or any elderly lady of the family. She is being accompanied and helped by other members of the family and neighbors.
Photo of a Juran
This group of ladies gets the bride dressed up in the sets carried by them and dresses her to be a bride. This process also includes trimming and oiling up her hair and doing other things of make-up. Also a gold ring is placed on a betel-nut above her head and oil is being poured on it. She is being given vermilion mark between the parted hair of her head and on her forehead. While such activities are carried away the ladies present in the Juron group use to sing Juran songs and makes ‘uruli’ (sound made by moving and hitting the tongue in the mouth).
Next is Noani. It is the ceremonial bathing of both the bride and bridegroom which is being performed separately at their own homes. The bride is made to take bath by sitting under a temple like small platform. This is made of a banana spadix which is said to be ‘kaldil’ in Assamese. This is being made by the people who are engaged in the responsibility of decoration and other activities of the marriage. This whole banana tree made thing looks quite eye-catching and is said to be ‘beyi’.
For performing the bathing task a tamuli-pira or bor-pira (a kind of wooden stool) is placed at the centre of the ‘beyi’ and the bride is made to sit on it. All ladies of the bride’s family takes part in this ceremony and gives hand in her bathing. Every ceremonial bath that is performed in the marriage is done by rubbing the paste of mati-maah and halodhi on the bride and bridegroom. Even the water that is used for the bride’s bath is collected and carried by the village women from any pond or river. For this task all ladies use to move towards the pond by singing pani-tola naam which a part of the biya-naam. The biya-naam is a kind of song and is an indispensable part of an Assamese marriage. This biya-naam and also the uruli are unavoidable practices that are being found to be performed during the whole ceremony till the marriage gets completed.
After that begins the ceremonial feast and this feast is being offered to the family members and all others of the community. This is being regarded as providing oblation to the bride or the bridegroom’s nine generation of ancestors and therefore, is said to be the ‘no-purukhor saul khua’ (feast to the nine generations) ceremony.
The ceremony of rik-khvan: It is a Tai word which means invoking long life. This ceremony is performed by three priests who holds Jakoi (a bamboo made thing used for catching fish) in their hands and worships the water-deity Khao-kham in any nearby pond.
Then Deo-ban ceremony is performed on the second day of marriage in both houses of the bride and bridegroom. In this ceremony the Ahom deities are being worshipped.
Ap-tang: In this process the bride and the bridegroom takes ceremonial bath by sitting on the platform made for bathing, ‘beyi’. This bath is taken before sitting for Deo-ban. This bathing ceremony is said to be Ap-tang.
Ganthian khunda: This ceremony is performed before the day of Chaklang. Ganthian is a knotted plant and is pounded (khunda) on a stone slab by any women in relation with the bride and bridegroom.
Doiyan-dia: On the wedding day, i.e., on the day of Chaklang, women sing Doiyan songs and apply curd (doi) on the cheeks, arms and feet of the bride and bridegroom. In this process a woman holds two betel leaves and dips it in the curd and applies on the bride and bridegroom.
Then the marriage procession takes place followed by Huaguri-tola, sitting under sacred madal, sitting behind the bridegroom and relating family history of the bride and bridegroom. After that comes the real practice of the Chaklang ceremony. The bride and bridegroom sits placing hundred and one saaki (fire lighted on small earthen pots with oil in it) in front of them. Then they utter prayers as pronounced by the priests by holding flowers, rice in their folded palms. A few lines of prayers are being uttered and the oblation is being thrown to the altar. At this the women present in the ceremony makes ‘uruli’ and the same procedure is practiced by the father of the bride’s father. After that he makes certain offering to the bridegroom as a sign of welcoming him. Such offerings contain a gold ring, a set of clothes and certain other things. Then the father puts the bride’s thumb upon the bridegroom’s thumb and utters mantra as directed by the priests. The bridegroom also utters prayers and then the bride stands up by holding a garland of flowers. This garland contains hundred and one flowers in it and these can be of various types. But the presence of Singkara flowers is must as it plays a key role in all the ceremonies held by the Ahoms and for them it is like an alternative of Tulsi. She puts it round the neck of the bridegroom who stands up to receive it. Mantras are being pronounced by the bride while doing so and the bridegroom also do the same thing of placing the flower garland round the Bride’s neck.
Exchanging flower garland
Right after this the bride and bridegroom are being knotted together by tying one end of the bride’s chadar with the scarf of the bridegroom. After that prayers are pronounced by both as led by the priests and the bride’s father presents him the Heng-dan (sword), already kept on a nearby platter. By giving it the guardian asks the bridegroom to abide by his responsibilities of protecting his own county, family and property. The bridegroom accepts it by uttering prayers in reply. At the end of this ceremony women present makes uruli and showers rice and flowers on them.
This ceremony then is followed by the rest of the rites and the marriage ceremony comes to an end. Thus, the wedding rites of the Ahoms are quite auspicious and prepare the couple to be dedicated and responsible towards each others. The following vow (slok) then ends the entire auspicious and holy ceremony of Chaklang:
“pā cāi Khā pi neng man pin dām sī
Nu lē phā Khrung phā Khrung ju koi //
bā sī lit lāi cāng khāi bā /
kāp nāi cāng nāi cāng sā cāng tim/
kāo lying thā soi cāo mau lāo cik ku mo
ku wan lāng juk ā mo pāi hit tā//
kāo kā phu bā mā khup mā boy/
ā mu tāng lung sāng khun/
rum cup kān khen tā ī sāo lung hāi sā oi
heu ngak tāng lung sāng khun/
ju hit tā/
ko mu ko bān cāo niāo bān lying paw cāo
mē cāo pī cāo kā khui cāo kkālung tā kheu
khāo pun nāi cām wān mau mān thāng cen nān
kān mā tā khān cām ī nu tā/”
With help from - “Tai-Ahom Religion and Customs” of Dr. Padmeswar Gogoi
Thursday, June 11, 2009
Skin Care Tips
Caring for your skin on regular basis is mandatory if you want to achieve glowing and healthier skin. One can find tons of breakthrough skin care tips and products that ensure perfect glowing skin. Washing your face at regular intervals with clear water, wearing sunglasses and a hat are some of the common tips that can protect your skin from being exposed to dust and sun damage.
If you do not care for your skin, it can get severely damaged eventually. In order to have a healthy skin, a person should first have a healthy body. Most of the people suffer with skin disorders due to bad digestive system. To get rid of digestive disorders it is necessary that a person drinks enough water and increase the intake of fibers, green vegetables and fruits in their diets.
Being inactive can affect your skin and encourage various skin problems. Thus, try to avoid sitting in one place for hours and get moving. Regular exercise and long walks in the morning will help you stay active and tone up your skin and muscle.
Never forget to put sunscreen while you are out in the sun. Sun exposure causes maximum skin damages. Get a good moisturizer with SPF protection and make sure to use it twice daily to avoid sun burns.
To get rid of dead cells, you should scrub your skin at least once in a week. You can as well get a facial done once a month and rejuvenate your skin. Fruit or mud mask can be used on regular basis to clean the skin and remove pores.
Another factor that can cause maximum damage to your skin is make-up. Before going to bed make sure that you have washed off your make-up or they may cause clogged pores and pimples. Usage of Vitamin K can take care of your skin problems and reduce spots.
Whether it is summer or winter, you will always have to take special care if you want to have a health glowing skin. With the market, overflowing with plentiful of skin care products, it will not be a tough job for you to choose the right skin care products according to your skin type.
If you do not care for your skin, it can get severely damaged eventually. In order to have a healthy skin, a person should first have a healthy body. Most of the people suffer with skin disorders due to bad digestive system. To get rid of digestive disorders it is necessary that a person drinks enough water and increase the intake of fibers, green vegetables and fruits in their diets.
Being inactive can affect your skin and encourage various skin problems. Thus, try to avoid sitting in one place for hours and get moving. Regular exercise and long walks in the morning will help you stay active and tone up your skin and muscle.
Never forget to put sunscreen while you are out in the sun. Sun exposure causes maximum skin damages. Get a good moisturizer with SPF protection and make sure to use it twice daily to avoid sun burns.
To get rid of dead cells, you should scrub your skin at least once in a week. You can as well get a facial done once a month and rejuvenate your skin. Fruit or mud mask can be used on regular basis to clean the skin and remove pores.
Another factor that can cause maximum damage to your skin is make-up. Before going to bed make sure that you have washed off your make-up or they may cause clogged pores and pimples. Usage of Vitamin K can take care of your skin problems and reduce spots.
Whether it is summer or winter, you will always have to take special care if you want to have a health glowing skin. With the market, overflowing with plentiful of skin care products, it will not be a tough job for you to choose the right skin care products according to your skin type.
Tuesday, January 6, 2009
The Days of the Swargadeos
It would be tough for one to imagine or think about Assam without comprising all its neighboring states as it is the gateway of the north eastern states too. Once, this state of Assam was known as the “bor-Assam” which meant the big Assam. This was so because all the seven states of North-East (Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura) were once united and were known by this name. Even today also these are being called as the “Seven Sisters”. So, let’s just trace the history of these seven sisters as a whole without cutting them into pieces. Let us today throw some light on the forefathers of our Assam, the Ahoms; the giant and most powerful kingdom that ever reined this golden ground.
According to some scholars the name of the state Assam is derived from the Sanskrit word “Asoma” meaning peerless or unparalleled. While some others believe that it has come from the term “Ahom” who ruled Assam nearly for 600 hundred years.
It is the Tai people that are known as the Ahoms. The kings if this community were termed as the “Swargadeos.” Even there is an interesting fact behind naming the kings as the Swargadeo. It was believed that the Ahoms were the “Indravanshi” and because of this heavenly relation they were being termed as the Swargadeos, which means the gods of the heaven.
Scripture written in Tai language
The Ahoms were rich in their language and literature. Almost all the kings and rich people of the Ahom kingdom were educated and knowledgeable. Not only this, they were the most powerful, courageous people enriched with absolute fighting spirit. The kings were like the Gods and were provided every facility with honor. Their kingdom was so rich that at that time only they were well-facilitated to give a fair fight to their enemies. Certain arms and explosives used by them were-“hiloi” (bombs), “bortup” (tank bombs), “dhal-taruwal” (swords and shield), “kaar-Dhonu” (bow and arrows), “Jaathi-Borosa” etc. They used to be separated into groups hiding in different places in the wars. It was not their system to attack the enemies as a whole. They made it in the way that when one group of people were being attacked then the other group will come for their help and fights with enemies. They too had detectives who kept on passing news of wars to the Swargadeos.
The six centuries of glorious rule of the Ahoms in Assam holds up several courageous stories and achievements of the kings. From time to time several kings reined Assam and paved a smoother way for their successors. These kings not only ruled but united the whole Assam into one. This long duration of 600 hundred years of the Ahom rule showed the assimilation of the various tribes. Manipur, Jaintia, Khyrim, Cachar, Tripura, Bhutan and Koch Behar are certain stated with which the Ahom rulers maintained good relation and good-will. In an approach to bring about social and cultural synthesis the Ahom monarchs encouraged social intercourse including intermarriage and inter-dining between the people of the neighboring states. It was believed that when the Ahoms first came to Assam from Tipam, they were not accompanying any woman with them. It is the Swargadeo Sukapha and his eight executives that came to this place. Sukapha then married four princess of the king of Moran. Most of the Ahom rulers followed this system and expanded their family. Thus, it is being found and proved that the tribes of Assam were tried to be and successfully tied together since the ancient Assam itself.
The period of Swargadeo Rajeswar Singha’s rule is considered to be the golden age of the Ahom rule. The country at that time was quite peaceful and all were happy. Fruits, flower, food and wealth; everything at that time was available in plenty. There was no reason for the subjects to be worried. This period of Rajeswar Singha’s rule showed the friendly relation between Assam and Manipur. According to a widespread story in his reign the king of Manipur Jay Singha was in taking shelter in Assam. Then only Rajeswar Singha received a letter from Manipur where he was warned that Jay Singha was not the real king of Manipur and is actually his enemy. After knowing it the king questioned Jay Singha regarding this and said that there will be a test of his real identity the next day. That night Jay Singha saw Lord Krishna and Radha in his dreams. They advised him to keep patience and that he will be the final winner. Accordingly, he proved his identity next day when he was kept alone with an elephant. The elephant did not harm him. Instead, hold him through its trunk and put him on its back. This made everybody aware of his real identity and he was helped by Swargadeo Rajeswar in being the king of Manipur again.
List of Ahom kings of Assam is like this:
First Set
Name of King A.D. Saka Month and Days period of reign
Khora Raja 1552 - 1474 Kartik 29 58 8 26
Pratap Singha 1611 - 1533 Sravan 25 37 3 26
Bhaga Raja 1648 - 1570 Aghon 23 3 1 5
Naria Raja 1652 - 1573 Puh 28 1 10 25
Jayadhwaj Singha 1653 - 1575 Aghon 23 9 6 5
Chakradhwaj Singha 1663 - 1585 Jeth 28 6 10 17
Second Set
Khora Raja 1552 - 1473 Phagun 7 52 6 8
Pratap Singha 1603 - 1524 Phagun 7 38 5 3
Bhaga Raja 1641 - 1563 Sravan 10 3 1 12
Naria Raja 1644 - 1566 Bhada 22 4 1 14
Jayadhwaj Singha 1648 - 1570 Kartik 6 15 0 19
Chakradhwaj Singha1663 -1585 kartik 26 5 9 19
Speaking about the Ahoms would be incomplete if we do not remember the powerful and the inborn courageous fighter Lachit Borphukon. The unbeatable Mughals who were defeating all kingdoms and were celebrating their victory over the entire India were sent home back by this fighter. Assam at that time was ruled by Swargadeo Chakradhwaj Singha. Lachit Borphukon was the nephew of the senapoti (head of the army) of the Ahom Empire who was known as Mumaitamuli Borboruah. Later on, Lachit Borphukon was made the head of the new army to fight against the Mughals when they attacked Guawahati. This battle took place at Saraighat near Guwahati in 1671. The Mughal army was led by Raja Ram Singh of Amber. Lachit Borphukon commanded his army to do or die. He even said that if anyone found not performing his duty then will not be left unpunished. The Ahom armies build a Gor (wall) in the North side of Amingaon and defeated the Mughals in a naval battle. For being irresponsible in duty Lachit Borphukon even cut his own uncle Mumaitamuli Borphukon into two pieces by saying- “Dekhotkoi mumai dangor nohoi” (My uncle is not bigger than my country). This instance portrays the unbeatable and unbounded patriotism of Lachit Borphukon for his country.
Siva Dol
It is the Sivsagar district of Assam that is carrying the splendid memories of the Ahom kingdom. Once known as the Rangpur, this place has certain everlasting monuments and cultural heritage of the Ahoms. It has the Siva Dol, Bishnu Dol, Devi Dol made by the second queen Ambika Adevy of Swargadeo Sivasingha. Moving towards the south of the Sivsagar town is the Rang Ghar. This two storied mansion designed like a tortoise backed duck’s egg was made by Swargadeo Susenpha alias Pramatta Singha. Swargadeo Surenpha alias Rajeshwar Singha made the Tolatol Ghar and the Kareng Ghar.
Kareng Ghar
The kareng Ghar is of 7 stories with two underground ways one of which leads to Gorgaon and the other to Dikhou River. Temples found in Jaysagar are Rangnath Dol, Phakua Dol, HaraGouri Dol and GouriBallav Dol. The stone bridge of Namdang, namely, “Namdang Xilor Haaku” was made by Swargadeo Rudra Singha that is found 8 miles away in the South-West of Sivsagar.
Saraideo is the place holding all powerful and courageous rulers under its ground. Persons that are sent ahead dig a grave at Saraideo. The grave with a huge mound of earth on it is called “maidam” (tomb). These maidams of the Ahom Swargadeos are being found covering a huge area of Saraideo. After the physical death the spirit is supposed to live and is worshipped by the descendants for inspiration and blessing. Hence, maidam is a sacred mausoleum. When an Ahom king dies he is being digged by putting in gold plated wooden box. Along with him ten other people are also being buried who were his servants when he was alive. When the king dies the news of his death is not made public until a new king takes his place. This new king orders to make the announcement and other required procedures to be followed. The tombs were generally a kind of house made under the earth. A bed holding the coffin is being kept there. Everything that was being used by the king in his life was being kept in that underground house. After keeping 10 to 12 servants with the dead king, the house is being closed with ground and a tomb is built on this place.
A tomb in Saraideo
The Ahom bhaskarjya characterizes certain specific things. Stone, brick and wood were being used by the Ahoms. The god-godessess and other stories cut in stone depict the artistic expertise and beauty of the artists’ skills. Some of those statues and drawings in the stone portray the kings of that time too. The scene of Swargadeo Rudra Singha’s horse riding is a good example that is being found in the Jay Dol. Another wall in its South is having a lady statue cut in it which is being thought as Jaymoti. The stone art of Gourisagar Dol and Jay Dol are of higher standard and more appealing. The wood made things of the Ahoms too were quite amazing and attractive. Different types of things made from wood were “Khaat-Paleng” (bed), “saal-pira”, “Nora-Pira”, “Tamuli-Pira” (all these are different kinds of stools), “Singhakhon”, “Mukha” (masks), “Murti” (statues), “Harai” (trays), “Pera” (box), “haphura” (pots) etc.
Internal dissensions and civil war slowly made the Ahom power decline in the second half of the 18th century. A worth naming incident among those was the Moamoria rebellion during the 1770s and 1780s. Lastly, in 1818, the Burmese attacked Assam and they forced the Ahom king to leave the country. The Burmese too afterwards in 1826 got drive out by the British. This way the Ahom kingdom reached its end but the glorious history and contribution it left for the Assamese people is incredible. They, in real sense enriched the Assamese culture and made people learn several things for living a standard livelihood.
With references from:
“Swargadeo Rajeswar Singha”, “Lachit Borphukon”, “Deodhai Axom Buronji”- by Dr.Surjya Kumar Bhuyan.
“Tai Hanskritir Ruprekha”
“Tai Mangolio Ahom Swargadeo xokolor Jauti-Jugia Hampadhomuh”
According to some scholars the name of the state Assam is derived from the Sanskrit word “Asoma” meaning peerless or unparalleled. While some others believe that it has come from the term “Ahom” who ruled Assam nearly for 600 hundred years.
It is the Tai people that are known as the Ahoms. The kings if this community were termed as the “Swargadeos.” Even there is an interesting fact behind naming the kings as the Swargadeo. It was believed that the Ahoms were the “Indravanshi” and because of this heavenly relation they were being termed as the Swargadeos, which means the gods of the heaven.
Scripture written in Tai language
The Ahoms were rich in their language and literature. Almost all the kings and rich people of the Ahom kingdom were educated and knowledgeable. Not only this, they were the most powerful, courageous people enriched with absolute fighting spirit. The kings were like the Gods and were provided every facility with honor. Their kingdom was so rich that at that time only they were well-facilitated to give a fair fight to their enemies. Certain arms and explosives used by them were-“hiloi” (bombs), “bortup” (tank bombs), “dhal-taruwal” (swords and shield), “kaar-Dhonu” (bow and arrows), “Jaathi-Borosa” etc. They used to be separated into groups hiding in different places in the wars. It was not their system to attack the enemies as a whole. They made it in the way that when one group of people were being attacked then the other group will come for their help and fights with enemies. They too had detectives who kept on passing news of wars to the Swargadeos.
The six centuries of glorious rule of the Ahoms in Assam holds up several courageous stories and achievements of the kings. From time to time several kings reined Assam and paved a smoother way for their successors. These kings not only ruled but united the whole Assam into one. This long duration of 600 hundred years of the Ahom rule showed the assimilation of the various tribes. Manipur, Jaintia, Khyrim, Cachar, Tripura, Bhutan and Koch Behar are certain stated with which the Ahom rulers maintained good relation and good-will. In an approach to bring about social and cultural synthesis the Ahom monarchs encouraged social intercourse including intermarriage and inter-dining between the people of the neighboring states. It was believed that when the Ahoms first came to Assam from Tipam, they were not accompanying any woman with them. It is the Swargadeo Sukapha and his eight executives that came to this place. Sukapha then married four princess of the king of Moran. Most of the Ahom rulers followed this system and expanded their family. Thus, it is being found and proved that the tribes of Assam were tried to be and successfully tied together since the ancient Assam itself.
The period of Swargadeo Rajeswar Singha’s rule is considered to be the golden age of the Ahom rule. The country at that time was quite peaceful and all were happy. Fruits, flower, food and wealth; everything at that time was available in plenty. There was no reason for the subjects to be worried. This period of Rajeswar Singha’s rule showed the friendly relation between Assam and Manipur. According to a widespread story in his reign the king of Manipur Jay Singha was in taking shelter in Assam. Then only Rajeswar Singha received a letter from Manipur where he was warned that Jay Singha was not the real king of Manipur and is actually his enemy. After knowing it the king questioned Jay Singha regarding this and said that there will be a test of his real identity the next day. That night Jay Singha saw Lord Krishna and Radha in his dreams. They advised him to keep patience and that he will be the final winner. Accordingly, he proved his identity next day when he was kept alone with an elephant. The elephant did not harm him. Instead, hold him through its trunk and put him on its back. This made everybody aware of his real identity and he was helped by Swargadeo Rajeswar in being the king of Manipur again.
List of Ahom kings of Assam is like this:
First Set
Name of King A.D. Saka Month and Days period of reign
Khora Raja 1552 - 1474 Kartik 29 58 8 26
Pratap Singha 1611 - 1533 Sravan 25 37 3 26
Bhaga Raja 1648 - 1570 Aghon 23 3 1 5
Naria Raja 1652 - 1573 Puh 28 1 10 25
Jayadhwaj Singha 1653 - 1575 Aghon 23 9 6 5
Chakradhwaj Singha 1663 - 1585 Jeth 28 6 10 17
Second Set
Khora Raja 1552 - 1473 Phagun 7 52 6 8
Pratap Singha 1603 - 1524 Phagun 7 38 5 3
Bhaga Raja 1641 - 1563 Sravan 10 3 1 12
Naria Raja 1644 - 1566 Bhada 22 4 1 14
Jayadhwaj Singha 1648 - 1570 Kartik 6 15 0 19
Chakradhwaj Singha1663 -1585 kartik 26 5 9 19
Speaking about the Ahoms would be incomplete if we do not remember the powerful and the inborn courageous fighter Lachit Borphukon. The unbeatable Mughals who were defeating all kingdoms and were celebrating their victory over the entire India were sent home back by this fighter. Assam at that time was ruled by Swargadeo Chakradhwaj Singha. Lachit Borphukon was the nephew of the senapoti (head of the army) of the Ahom Empire who was known as Mumaitamuli Borboruah. Later on, Lachit Borphukon was made the head of the new army to fight against the Mughals when they attacked Guawahati. This battle took place at Saraighat near Guwahati in 1671. The Mughal army was led by Raja Ram Singh of Amber. Lachit Borphukon commanded his army to do or die. He even said that if anyone found not performing his duty then will not be left unpunished. The Ahom armies build a Gor (wall) in the North side of Amingaon and defeated the Mughals in a naval battle. For being irresponsible in duty Lachit Borphukon even cut his own uncle Mumaitamuli Borphukon into two pieces by saying- “Dekhotkoi mumai dangor nohoi” (My uncle is not bigger than my country). This instance portrays the unbeatable and unbounded patriotism of Lachit Borphukon for his country.
Siva Dol
It is the Sivsagar district of Assam that is carrying the splendid memories of the Ahom kingdom. Once known as the Rangpur, this place has certain everlasting monuments and cultural heritage of the Ahoms. It has the Siva Dol, Bishnu Dol, Devi Dol made by the second queen Ambika Adevy of Swargadeo Sivasingha. Moving towards the south of the Sivsagar town is the Rang Ghar. This two storied mansion designed like a tortoise backed duck’s egg was made by Swargadeo Susenpha alias Pramatta Singha. Swargadeo Surenpha alias Rajeshwar Singha made the Tolatol Ghar and the Kareng Ghar.
Kareng Ghar
The kareng Ghar is of 7 stories with two underground ways one of which leads to Gorgaon and the other to Dikhou River. Temples found in Jaysagar are Rangnath Dol, Phakua Dol, HaraGouri Dol and GouriBallav Dol. The stone bridge of Namdang, namely, “Namdang Xilor Haaku” was made by Swargadeo Rudra Singha that is found 8 miles away in the South-West of Sivsagar.
Saraideo is the place holding all powerful and courageous rulers under its ground. Persons that are sent ahead dig a grave at Saraideo. The grave with a huge mound of earth on it is called “maidam” (tomb). These maidams of the Ahom Swargadeos are being found covering a huge area of Saraideo. After the physical death the spirit is supposed to live and is worshipped by the descendants for inspiration and blessing. Hence, maidam is a sacred mausoleum. When an Ahom king dies he is being digged by putting in gold plated wooden box. Along with him ten other people are also being buried who were his servants when he was alive. When the king dies the news of his death is not made public until a new king takes his place. This new king orders to make the announcement and other required procedures to be followed. The tombs were generally a kind of house made under the earth. A bed holding the coffin is being kept there. Everything that was being used by the king in his life was being kept in that underground house. After keeping 10 to 12 servants with the dead king, the house is being closed with ground and a tomb is built on this place.
A tomb in Saraideo
The Ahom bhaskarjya characterizes certain specific things. Stone, brick and wood were being used by the Ahoms. The god-godessess and other stories cut in stone depict the artistic expertise and beauty of the artists’ skills. Some of those statues and drawings in the stone portray the kings of that time too. The scene of Swargadeo Rudra Singha’s horse riding is a good example that is being found in the Jay Dol. Another wall in its South is having a lady statue cut in it which is being thought as Jaymoti. The stone art of Gourisagar Dol and Jay Dol are of higher standard and more appealing. The wood made things of the Ahoms too were quite amazing and attractive. Different types of things made from wood were “Khaat-Paleng” (bed), “saal-pira”, “Nora-Pira”, “Tamuli-Pira” (all these are different kinds of stools), “Singhakhon”, “Mukha” (masks), “Murti” (statues), “Harai” (trays), “Pera” (box), “haphura” (pots) etc.
Internal dissensions and civil war slowly made the Ahom power decline in the second half of the 18th century. A worth naming incident among those was the Moamoria rebellion during the 1770s and 1780s. Lastly, in 1818, the Burmese attacked Assam and they forced the Ahom king to leave the country. The Burmese too afterwards in 1826 got drive out by the British. This way the Ahom kingdom reached its end but the glorious history and contribution it left for the Assamese people is incredible. They, in real sense enriched the Assamese culture and made people learn several things for living a standard livelihood.
With references from:
“Swargadeo Rajeswar Singha”, “Lachit Borphukon”, “Deodhai Axom Buronji”- by Dr.Surjya Kumar Bhuyan.
“Tai Hanskritir Ruprekha”
“Tai Mangolio Ahom Swargadeo xokolor Jauti-Jugia Hampadhomuh”
it's me
Hello everybody,
This is Pallabi!!!
hey this is Pallabi..... Pallabi Buragohain from Assam. I am now working as a content cum creative writer.
:) :) ;)
This is Pallabi!!!
hey this is Pallabi..... Pallabi Buragohain from Assam. I am now working as a content cum creative writer.
:) :) ;)
Subscribe to:
Posts (Atom)