A Perspective of Buddhism in Ancient Assam

A Perspective of Buddhism in Ancient Assam

(From the ancient till 15^th century)

Rajen Barua

Abstract: In spite of the contrary traditional views of many scholars, there are various indications that Buddhism was introduced into ancient Assam quite early and that it flourished till the Middle Ages and beyond. Ancient Assam was at the cross roads of several international trade routes, and it acted as a transit camp for transmission of early Buddhism to Burma, Bhutan and Tibet, and probably to Yunnan province in China. All indications suggest that the temples of Hajo, Kamakhya, Tameswari and many others were all ancient Buddhist shrines.  Various Buddhist relics discovered in various parts of Assam, especially those of Suryapahar and the newly excavated Buddhist stupa in Bhaitbari near Tura bear archeological signs of the prevalence of Buddhism in Assam from the early ages. There are indications that later, the neo Assamese Vaishnavism propagated by Sri Xongkordev, borrowed heavily from the prevalent Buddhism in its foundation of many elements.

      

The traditional view of many scholars is that there is no record of the existence of Buddhism in Assam and that the religion of ancient Assam was some forms of non Aryan, early Hinduism or Brahmanical or others. The remark made by Sir Edward Gait in 1905 may be said to be typical, “It was formerly thought that Buddhism had at one time vogue in Assam, but this view seems to be erroneous. There is no trace of this religion in the old records and inscriptions.” (Gait-3).  B.K. Barua holds similar view that Buddhism was not prevalent in Kamrupa and, there are few or no indigenous images of the Buddha. (Barua-4). “The same view is held by N. N. Dasgupta who contends that the rulers of Kamrupa did not patronize Buddhism.” (Choudhury-5). R.C. Majumdar holds that “‘Kamrupa’ retained the Brahmanical religion to the last.” (Majumdar-6). N. N. Bhattachali opines that until the time of Yuan Chwang there was no trace of Buddhism in Assam which remained the last stronghold of the Brahmanical religion. (Choudhury-5). Many scholars take the position that Asoka did not send any missionaries to ancient Assam because neither the name Kamrupa nor Pragjyotisha are found in the old Buddhist records

We will review some of these traditional views critically and will show that contrary to many of these traditional views, Buddhism was introduced quite early and that Buddhism had always been a religion of the masses in the land. The first part of Gait’s remark is correct that “that Buddhism had at one time vogue in Assam”.  There are many records which show that Buddhism came to Assam very early and continued to the Middle Ages. Even during the height of so called Brahmanical times, there had always been a strong under-current of Buddhism in Assam as seen in Assamese folk beliefs, folk religion and folk songs. This is evident even today in various elements of the Assamese literature as well as the Assamese Vaishnavite religion.

In order to understand the position of Buddhism in ancient Assam, we need to review carefully the historical and geographical situation of the region during the time as well the nature of Buddhism itself and see things in proper perspective. Also since many scholars have based their comments on the remark made by the Chinese pilgrim Xuanzang (also spelled Hiuen Tsang or Yuan Chwang), we will review his comment and his visit critically.

So far there has not been any good books published showing the correct overall perspective of the position of Buddhism in Assam. I found only two full-length books dealing the subject to some depth. One is ‘Buddhism in North East India’- by Sristidhar Dutta and the other is ‘Buddhism in Assam-(300 BC to 1200 AD)’-S. Sasanananda.  First book is a collection of articles by different writers on the subject of Buddhism in different states of North East India, and does much in depth. The second book, published in 1985, although contain a wealth of information about Buddhism in Assam and references various writings by other writers on the subject, it does not throw any new light and does not present the subject on a historical footing. The author himself admits that in his preface. Also the book does not deal with the recent discoveries in Garo Pahar and nay new material as the book was written in 1985. At present, there are also various writings, in the form of articles in various journals, by local Assamese and non-Assamese writers about Buddhism in Assam. 

A Perspective of Buddhism in Ancient Assam

Ancient Names of Assam: One of the issues often raised against the prevalence of early Buddhism in Assam was the fact that there was mention of the names of Kamrupa or Pragjyotisha  neither in the early Buddhist cannon nor that these names are found in any of the sixteen Mahajanapadas recorded in the Buddhist Nikayas. This issue needs to be critically examined. It is generally believed that the ancient names of Assam were Pragjyotisha and Kamrupa from the Epic days of Ramayana and Mahabharata. However, we must be very clear here what we are talking about so that we do not mix facts with fiction. The references in the Epics are mythical only and then also it is not clear when these names were assigned to the land. We must bear in mind that although the events of both these Epics took place in pre-Buddhist time, both the Epics were actually written in post-Buddhist time, sometime around the beginning of the Christian era. As such any geographical reference there probably relate to the later times. This is also confirmed by well known historians. “But we should remember that the geography of the Epics is far from being accurate and their references to Pragjyotisha may be ascribed only to the first century A.D.  or a little earlier during the time of Bhagadatta.: (Choudhury-5).  While we find many references to the name of Pragjyotisha in the Epics, the name of Kamrupa we find clearly only in the Allahabad Pillar of Samudragupta in the 5^th century A.D. which implies that the name Kamrupa is clearly a post-Buddhist phenomenon. The location of Pragjyotisha in the Epics is again conflicting and is not clear. In fact, there is a strong theory as proposed by various scholars such as R.C Majumdar, K.V. Athavale, B.C Law, B.M Barua and others that the original Pragjyotisha was actually on the North West India, and that it was later that the name of Pragjyotisha along with the dynasty name of Naraka was carried to Assam.  Thus it is clear that both the names Pragjyotisha and Kamrupa are actually post Buddhist phenomenon. At the time of Buddha, ancient Assam was not known either by the name Kamrupa or by Pragjyotisha.  This may very well explain why we do not find any references to the name of Pragjyotisha in the early Buddhist literature which is based on historical facts of the time.

Now if Assam was not known by the names of Kamrupa and Pragjyotisha during the times of Buddha with what names it was known. In the Buddhist tradition, ancient Assam was known by various other names. One name of ancient Assam used in the Buddhist literature was Lauhitya. We find this reference in the texts of Digha Nikaya that preserve the tradition of two Lauhitya Brahmans, one in Kosala and another in Avanti. Again we find references where the people of Burma and Tibet used to call Assam by the name Waisali (Vaisali) or Moung Vaisali (meaning Vaisali country). This tradition is very strong, and the name Vaisali is connected to the Pali tradition.  We also find, from the records of Taranath that the whole eastern region was known as the Ko-ki country and Assam was also known as Ha-sam.

Another important reference to the region we find is the name of Subarnabhumi. The reference to the name Suvarnabhumi appears in various ancient Indian, Sri Lankan, Greek, Latin, Arabic, and Chinese writings. The name also appears in the Ramayana text in the form of Suvarnadvipa (the Golden Peninsula/Island) or Suvarnabhumi (the Golden Land). We need to say something here about the identity of Subarnabhumi in reference to ancient Assam. Many countries claim the name to be their own. At present, the name Subarnabhumi is used mainly for Thailand (the airport of Bangkok is named ‘Subarnabhumi Airport’) or Indo-China. However, it seems obvious that in ancient times, the name Subarnabhumi was meant to include also Assam. In fact the whole region comprising Thailand, Burma and Assam was known as Subarnabhumi.  Alberuni in the eleventh century noted that among the names of the countries in the North East India included Subarnabhumi (Alberuni-18).  That the name Subarnabhumi meant to include Assam is also known from the meaning of the word itself which literally mean ‘land of gold’. From ancient times, Assam was known as a land of gold or Xwnor Oxom. There is still a river in Assam which is called Suban-siri (Xwon-Xiri: literally meaning a ‘river of gold’) which was famous for gold; the people used to wash gold from that river. Till the nineteenth century, the Ahoms had a clan titled ‘Sonowal’ (Xwnwal- Gold Washers) who were engaged exclusively for extracting gold from rivers in Assam. The Tai-Ahoms who came to this country in the thirteenth century, used to call this country, Moung-dun-shoun-kham meaning the land of golden gardens. 

           Even when the British came in early nineteenth century, they recorded that most of the rivers flowing to the Brahmaputra had gold.  We find clear reference that Ashoka sent Buddhist pilgrims to Subarnabhumi for propagation of the law. There is no reason to believe that the name Subarnabhumi would exclude Assam. 

Physical Features of ancient Assam: On the basis of literary evidence we know that at the time of the Buddha, the Bengal Delta was just beginning to form and most parts of South-east Bengal were under the Lauhitya Sagar the south sea. It is likely that the southern boundary of ancient Assam touched the sea, that ancient Assam was connected to the mainland India by the ‘south sea’ that extended much north From ancient times, there was heavy human traffic going through ancient Assam which may rightly be called the ‘ethnic corridor’ of Asia. Immigrations of all the major races starting with the Negritos, the Austro-Asiatic, the Dravidians, the Mongoloids and the Aryans took  place from third millennium B.C. and beyond. In fact Assam, along with Yunnan province (China), also started the Neolithic ‘rice’ revolution in Asia in about 5000 BC, which were initiated by the Austro-Asiatics and which later propagated to mainland India (Barua-36). In fact it was because of this ‘rice’ cultivation in fertile land, that so many different races from different directions, immigrated to Assam in the first place.

Ancient Trade Routes: It is no wonder that ancient Assam happens to be at the cross roads of several international trade routes. During Buddha’s time there was active road communication of Assam with India and China. In ancient days, the Assam-Burma route to China started from Pataliputra (Patna) which was ancient capital of India, passed by Champa (Bhagalpur), Kajangala (Rajmahal) and Pundravardhana (North Bengal) and proceeded up to Kamrupa (Guahati) in Assam. From Assam, the routes to Burma were three in early times as now: one by the Brahmaputra valley up to the Patkoi range and then through the Pansu pass up to Upper Burma; the second through Manipur up to the Chindwin valley; and the third through Arakan up to the Irrawaddy valley. All these routes met on the frontier of Burma near Bhamo (Bagchi-7).  The road that goes by the Brahmaputra valley through the Patkai hills (Pansu Pass) was known as the ‘Southwest Silk Road’ (SSR), the antiquity of which is well recognized. “Long before the northwestern routes were opened about the second century BC, and long before the development of the Indianised states, there were two other routes from India to China. One of these began at Pataliputra (modern Patna), passed through Assam and Upper Burma near Bhamo, and proceeded over the mountains and across the river valleys to Yunnanfu (Kunming), the main city of the southern province of China.” (Singhal-8). The other road mentioned by Singhal was the road from Assam to Tibet. We also find the record of the SSR from Chinese source, “The Sichuan-Yunnan-Burma-India Road was a major section of the SSR. It started from Chengdu, the capital of Sichuan and a symbol of the developed Shu culture that was no less significant than the Shang culture…… Xuanzang (mid 7^th century) and Yijing (late 7^th century), the two famous Chinese Buddhist pilgrims, both mentioned the route between India and Sichuan in some detail. Their records of miles and days were fairly close, which revealed that the people of that time were familiar with the route.” (Yang-9). In fact, there were many other minor roads to China and Tibet from Assam. In 1836 J. McCosh refers to no less than five roads leading from Sadiya into Tibet or China proper. (McCosh-12).  These roads to Tibet were connected to the so-called ‘Tea and Horse Road’ that goes from Tibet to China.  It was through this network of trade routes that Assam was able to supply the western world through the mainland India, from the days of Yudhdisthira and before, with silk, ivory, rhinoceros horn, horse, animal skin, bamboo products and other commodities..

The Iron Age already started in India before 1000 B.C., and by the time the Buddha, (6th century B.C,), iron was in common use in Assam. Even during the time of Narakaxur-I (around 900 B.C.), “iron ores were melted and weapons made with that metal. It is said that the capital town of Naraka  was fenced round with iron palisades.” (Nath-11).  Availability of iron tools made it easier to keep the trade routes clear the tropical forest growth and made the trade routes safer for travel. Along with commodities of commerce, these trade routes facilitated transmission of the Dharma. The Southwest Silk Road was popular for this transmission. “The Bell Pagoda at Bhamo on the Irawadi in northern Burma was connected with the ancient silk trade, and it occupies the site of a building that was erected by Asoka, the first Buddhist King of India,  in the 3^rd century B.C., as the place of worship for the silk merchants at the end of the road into southern China. The silk trade is said to have been conducted through Bhamo from the seventh century B.C…… From Bhamo the Chinese silk was taken to India, and through Palibothra (Patna) – which it reached in time of Ptolemy – it was carried farther west into Persia and Asia Minor…….The envoys of Marcus Aurelius, who were sent to China and obtained silk in exchange for ivory, rhinoceros horn, and the tortoiseshell, must have gone through Bhamo. Their mission was followed by a regular trade, silk being exchanged for coral and amber. ” (Gregory-21). We also find that the Buddhist Law was transmitted through the Southwest Silk Road (SSR) till 7^th century. Writing from Yunnan province, one Chinese scholar writes, “One source stated that a Buddhist pilgrim around the fourth century took this route to India. Yijing, a Tang monk who arrived in eastern India, saw a monastery that was built by Spigot for over twenty Chinese pilgrims from Sichuan who had traveled through Yunnan and Burma. Two hundred and twenty-seven monks were estimated to have traveled before the end of sixth century, including Chinese pilgrims to India and Indians to China. Among them, many might have taken the Sichuan-Yunnan-Burma-India Road.” (Yang-9)

It is against such historical and physical back grounds, that we will have to explore the advent and spread of early Buddhism into and through ancient Assam.

The Visit of the Chinese Monk Xuanzang (Also spelled as Hiuen Tsang or Yuan Chwang): Xuanzang, the Chinese pilgrim, visited the kingdom of Kamrupa in the 7^th century during the reign of king Kumar Bhaskarvaman. In his report about the country he made the remark about the people of Kamrup that “They worshiped the devas, and did not believe in Buddhism. So there had never been a Buddhist monastery in the land, and whatever Buddhists there were in it performed their acts of devotion secretly.” – (Walter -1).

We need to critically analyze the visit of Xuanzang to Kamrupa in the seventh century.  It is generally believed that the pilgrim visited the capital Pragjyotishpaura which was supposedly the present Guwahati.  However on analysis we find that the pilgrim never made it to present Guwahati. Prior to his visit to Kamrupa, the pilgrim came to Pundaravardhana in North Bengal. “The description in the Records proceeds to relate that from Pun-na-tan-na (i.e. Pundravardhana) the pilgrim travelled east above 900 li (150 miles), crossed a large river, and came to Ka-mo-lu-po.” (Walters – 1),  Here Pundravardhana has been identified as modern Pabna in North Bengal by Mr. Cunningham who remarks that it was probably Kamatapura and not present Guwahati that the pilgrim visited. “Now Kamatapura, the capital of Kusha-Vihara, is exactly 150 miles, or 900 li, from Pubna, but the direction is due north.; while Gohati is about twice that distance , or say 1900 li, or 317 miles, from Pubna, in a north-east direction. As the position of the former agrees exactly with the distance recorded by the pilgrim, it is almost certain that it must have been the capital of Kamrup in the seventh century. “ (Cunningham- 20).  However “Mr. Fergusson assigned it (Pundaravardhana) a place near Rangpur” (Beal –2). On the above basis of above, Sir Edward Gait more or less confirmed this observation and commented, “This place (Kamatapur), however, is north rather than east of Pabna, and the identification of Pabna with Pundra Vardhana is open to doubt. The site of this town is more likely to have been at Mahasthan on the right bank of Karatoya, or at Pandua near Malda. In either case the distance to Guahati would exceed 150 miles, and it would seem that at that time the capital was somewhere further west, either in the Goalpara district or the Koch Bihar State, or in the northeast of Rangpur.” (Gait-3). 

This clearly shows that the Chinese pilgrim never came to Guwahati, and in my opinion he probably came to somewhere near Surya Pahar in Goalpara where the ancient capital of Pragjyotish was at that time. Moreover we need to note that the pilgrim remained in the capital of Kamrup for about a month only and was in hurry to return and most likely it was not possible for him to get a full picture about the religions of the people of inner Kamrup at that time. This also mean that most probably he was not aware of the Buddhist Maha Caitya Bihara that existed in Hajo from ancient times. This also clarifies the comment made by Waddell and others based on Xuanzang’s report that any caitya in Hajo must be subsequent to 7^th century. The Chinese pilgrim was also not aware of the ancient Buddhist stupa that existed near Tura that was recently been excavated. So his remarks about Kamrupa need to taken with a grain of salt.

A Perspective of Buddhism in Ancient Assam

Nature of Buddhism ; We also need to discuss about the very nature of Buddhism itself and clarify some prevailing misconceptions about Buddhism in order to understand its history. First we must note that Buddha is a historical figure.  Opposed to this, all the heroes and heroines of Hinduism are legendary, and we cannot prove the historicity of any of them be it Rama, Krishna or Shiva.  While we do not necessarily deny their existence at some time in the past we cannot however tell for sure when and where. Thus in Hindusim, we can discuss only what may be called the ‘history of ideas’ and not the ‘history of events’ as noted by Rabindranath Tagore. Unfortunately in India, we mix or have to mix facts and legends together to construct our past history. However we need to be aware of the danger in doing that. Against that, the historicity of Buddha has been scientifically established. In Buddha, we find for the first time not only the ‘history of idea’ but also the ‘history of events’. We know that Buddha  was born in about 567 BC in the Sakya tribe at Kapilavastu in Nepal and died in about 487 BC at Kushinagar at the age of eighty after propagating the Dharma for 45 years. While there may be debates on the exact dates, Buddha’s historicity  is an established fact. Buddhism is a real phenomenon that started in east India against the Brahminical west India (Punjab). It was also a phenomenon that occurred in the ‘rice belt’ of east India as opposed to the wheat (Roti) belt of the west India. We know that about the sixth century B.C., various tribes of mixed races sprang up in the North Eastern Himalayan belt, and they ruled over many small states in a federal democratic process. They were the Lichhavis, the Kolias, the Sakyas, the Mallas, and the Jhallas  etc. During his life time, all these neighboring tribes were converted to his Dharma which gradually spread all over India. Unlike Brahmanism, that performs Vedic rituals dedicated to many gods, Buddhism is a passive religion practiced by the monks and the laymen for attainment of enlightenment or Nirvana that leads to absolute happiness in life. It is also a religion of Bhakti for the Buddha.  It is in Buddhism that the doctrine of Bhaktibad first arose in India, as we shall see, it is from Buddhism, that Vaishnavism later borrowed the concept of Bhaktibad in its doctrine.

Introduction of Buddhism into Assam: With the above clarifications, we are now in a better position to discuss about the introduction of Buddhism in ancient Assam. There are various indications that Buddhism was introduced into ancient Assam quite early by the Alpine Aryans. According to most scholars, these Alpine Aryans  immigrated to Assam quite early, probably in the third millennium BC, (Nath-11, Neog-12).  They  were worshippers of the Vedic sea God Varuna, and apparently they were also the creators of the non Vedic Upanishads. Among others, king Janaka as well as king Narakaxur  were all said to be Alipne Aryans. Narakaxur had in his prized possession a Varuana-chattra or the umbrella of the sea-god Varuna. Buddhism was also mostly nourished by the Alpine Aryans of East India. The advent of the Alpine Aryans probably coincided with the advent of the early Mongoloids, the Bodos, to Assam from the east. As stated earlier, ancient Assam was also known by the name Waisali (Vaisali) or Moung Vaisali (meaning Vaisali country) to the people of Burma and Tibet. This tradition is very strong, and it is probable that some people from Waisali (UP) migrated to Assam during Buddha’s time and carried also the name Waisali to Assam. From the time of Narakaxur (900 B.C.), the people of Assam had close connection with the Kolias, the neighboring tribe of the Sakyas, and most probably Buddhism was brought to Assam by them during Buddha’s life time by these people.   “The kingdom of the Kolias had the tradition of being the birth place of Narakasura. It is therefore very likely that some people of these races migrated to Assam, and it is also likely, that after the conference at Waisali, another conference was held by the followers of Buddhist faith in Assam.” (Nath-11). It is probably these people who brought the seeds of Buddhism to Assam during the life time of Buddha himself and it is possible that they also carried Buddha’s relic to Assam after his parinirvana.  “It is possible that …… some relics of Buddha were carried to the land and enshrined at either Kamakhya or Hajo, most likely at the former place.” (Choudhury-5).

The Buddhist literature of Tibet, Nepal and Bhutan, in fact, associates Kamrupa with the Maha Pari Nirvana of the Buddha which is said to have taken place in modern Sualkuchi near Hajo. This is also corroborated by Hungarian traveler Csoma de Koros and some other scholars. “Buddha lived in the sixth century B.C. and on his death, which some assert occurred at Kushinagra in upper Bengal, and others in Assam at Gauhati, the first Buddhist synod was held Rajagriha in Bengal, the second being held a hundred years later, or about the early part of 400 B.C. in Waisali Long – the Buddhist name for Assam; which goes to prove

that this religion must in those far off days have had a certain amount of hold on the country reaching as far as Sadiya district, where Major Hannay states are to be found ruins of temples of undoubted Buddhist origin. The religion deteriorated in succeeding centuries until it reached the condition in which Huien Tsaing found it.” (Shakespear-13).  

While Buddha’s parinirvana in Assam may be a myth as we know that it occurred in Kushinagar in UP, this however, proves the point that Assam was the center of Buddhism for transmission to Burma, Tibet and Bhutan and even probably to China through the old Southwest Silk Road through Burma. Burmese sources also indicate this migration of people from Assam. “Some degree of migration from India to the region of Tagaung and Mogok in Upper Myanmar had taken place through Assam and later through Manipur” (Bishcoff-14).  According to Burmese record, a Mauyria king established a kingdom in Burma in ancient time, and the present border town of Moreh in Manipur bears witness to that. (Phayre-15). Ptolemy also mentioned a city by the name Mareura. The same is corroborated by another scholar. “In about 543 B.C., Abhiraja, a prince of the Kolia race is said to have migrated east-ward as a result of a quarrel with the king of Panchala and founded Tagaung or Sankasa in Burma and established himself as a king. All these migrations must have taken place either through Arakan or Assam and Manipur.” (Nath-9). The Chakmas, who migrated to Tripura and Bangladesh from Burma in historic times, also claim that their name is derived from the original word Sakya.

The Bodos, (the Kiratas), one of the early immigrants to Assam, were traders in silk. It is most probable that they were Buddhists in ancient times. Besides, the Kalitas who are considered to be a major Alpine Aryan group were probably Buddhists. It is also well known that the Kalitas acted as Buddhist priests in Assam till the advent of Vedic Brahmins in later times. (Neog-12). King Narakaxur, Banaxur, Bhagadatta and others, the early Alpine Aryans, practiced non Vedic religions, and later Vedic priests gave them the epithet ‘Axur’ because of their non Vedic religious beliefs. Most probably, before Buddhism, they were Sun worshiper that was a pre Vedic religion popular amongst the Alpine Aryans. Later, their descendants were converted into Buddhism. “It is fairly certain that Assam was anciently divided into several, or many, small kingdoms, and that after the time of Buddha, the Western kings adopted the Buddhist faith.” (Powel-24).  “Hannay is of the opinion that Kamrupa was one of the earliest conquests of the Indian Khettri (Khatriya) kings about 400 B.C., and was the seat of that primitive form of Hinduism, or perhaps Buddhism, which existed previous to the introduction of Brahmanical Hinduism…” (Shakespear-13).

We also find several references of Buddhist pilgrims bringing early Buddhism to Assam from Patoliputra and Mathura. We find in the records of Taranath, the Tibetan historian, specific reference of a Buddhist missionary by the name of Dhitika who propagated Buddhism in Kamrupa probably within one hundred years of Buddha’s parinirvana.  This is known from the following chronology. The first Buddhist Council was held in just three months after the death of the Buddha. Its objective was to preserve the Buddha's sayings (sutta) and the monastic discipline or rules (Vinaya). The Suttas were recited by Ananda, and the Vinaya was recited by Upali. According to Bu Ston, Arya Mahakashyapa entrusted Ananda and other senior members with the Law. Ananda served for forty years when he achieved Nirvana and entrusted arya Sanavasika to preach the Law. The later entrusted the Law to arya Madhyantika who is said to have gone to Kashmir to propagate the Law. “Then after he established the Law in Kashmir, (the elder Madhyantika) passed away into Nirvana. The Law was therefore entrusted by Sanavasika to Upagupta, by Upagupta to Dhitika,” (Bu Ston-22).  From above, we may estimate Arya Dhitika’s time to be about 100 years after Buddha’s parinirvana.

According to records, arya Dhitika went to Kamrup to preach the Law. “Also in Kamrupa in the east, there lived a Brahman called Siddha, who was wealthy as a great king and had thousands of attendants. He used to worship the Sun. Once, while he was worshipping the Sun, arya Dhitika, by his miraculous power, made himself emerge as it were from the solar region and sat in front of him, radiating luster. Taking him to be

A Perspective of Buddhism in Ancient Assam

 

the sun-god, he (the Siddha) bowed down to him and worshipped him.  He (Dhitika) delivered sermons to him. When the Brahmana was full of reverence, the arya revealed his real self and preached the Doctrine over again. The Brahmana realized the Truth and with great reverence built a vihara called Mahacaitya.  He also lavishly entertained the samgha-s all around. Thus the Law of the Buddha was widely spread in Kamrupa.” (Taranath-17). This Mahacaitya referred by Taranath most likely is the Mahacaitya in Hajo. Many scholars believe that Kamakhya and Hajo temples were at one time Buddhist shrines. 

Nature of the Early Buddhism in Assam: We find that both Mahayana and Hinayana Buddhism flourished in ancient Assam. When Arya Dhitika came to Assam, he came to propagate the Sarvastivada Buddhism. “Dhitika, it seems, greatly extended the horizon of influence of the Sarvastivada School by pushing it eastwards to Kamarupa, westward to Malava, and north-westward to Tukhara. (Dutt-19). The Sarvastibada school of Buddhism was a major early Buddhist school that broke away from the Sthaviravada (Pali Theravada) school. The Sarvastivada School sets forth the view that everything has an existence of its own. It holds that since living beings are formed by a temporary union of the five components (ponso-bhuto) there is no real or permanent self, but that the dharmas, or elements of existence that compose the living being, are real and have their own existence throughout the past, present, and future. Kashmir and Mathura were another two important centers of this school, and because of this we find that throughout its early history, Assam had close connections both with Mathura and Kashmir. 

Evidence of Buddhism in ancient Assam : Recent archeological findings has testified that the region comprising Suryapahar, Pancharanta in Goalpara district as well as Bhaitbari (near Tura) in Garopahar were important centers in this trade route where evidence of strong Buddhist influence from the 1st century BC or earlier is observed. Recently there has been an excavation in Bhaitbari near Tura in Garopahar of a great Buddhist stupa which points to prevalence of early Buddhism in the region in pre Christian era. “Digging below the base of the stupa yielded clear evidences that the area was duly inhabited during 2^nd-3^rd century BC.” (Sarma-26) 

The close connection of Assam with Kashmir through the same Buddhist faith is also recorded in the history of Kashmir. Kalhana in his Rajatarangini, refers to marriage of a Kashmir prince, Meghavahana with princess Amritaprabha of Kamarupa. The text notes that the princess brought  with her a Tibetan  Buddhist

preceptor named Lo Stunpa , and the princess is credited to have  caused a lofty vihara  called Amritabhavan  to be constructed in Kashmir for the bhikhus. The incidence also proves that Buddhism was popular in Assam as far back as 5^th century AD.

Taranath also records that Buddhism continued to flourish in the eastern Ko-Ki countries which included Ha-sama and Kamrupa.  “From the time of Asoka, samghas were established in these Ko-Ki countries. Later on, these gradually grew large in number. Before the time of Vasubandhu, (4^th century AD) these were only of the Sravakas. Some of the disciples of Vasubandhu propagated the Mahayana (in these places). For some time, the continuity of this tradition just survived. However from the time of Dharmapala on, there were in madhyadesa many students from these places. Their number went on increasing so that during the reign of the four Senas in Bengal about half the monks of Magadha were from Ko-Ki. Thus in these countries Mahayana was widely spread and the difference between Hinayana and Mahayana disappeared as it had happened in the kingdom of Tibet. …. From the time of Abhayakara the influence of the Mantrayana went on increasing. As most of the scholars of the Madhya-desa went to these countries after the invasion of Magadha by the Turuskas, the Law extensively spread there.” (Taranath-17) It may be mentioned that Vasubandhu was a Buddhist scholar in the 4^th century who founded the Mahayana school of Yogacara which was of particular interest to the later Chinese monk Xuanzang who also visited Kamrupa.

Records show that Buddhism flourished in ancient Assam which also acted as a base camp for propagation of Buddhism to Burma, China and Tibet.  “In the centuries preceding his (Hiuen Tsang’s) travels in this part of Asia, waves of Buddhism had passed further east from India, and by way of Tibet, Assam, and

the Arakan coast, had spread itself far afield.” (Shakespeare-13).   

On the basis of Taranatha, it is also suggested that a Buddhist preacher named Asvabhava preached the Mahayana doctrine in Kamrupa  in the 6^th century AD.  We also find records that some of the Mallas and Jallas, the tribes associated with the Sakyas, immigrated to ancient Assam in the 5^th century AD. They were still seen in Goalpara and Dhuburi districts surviving as Jallo-Mallo sects. In Upper Assam, there is a sect called Lissabi. All of these were Buddhists. According to the Assamese historian Gunabhiram Barooah, seventeen kings of the Pala dynasty ruled Kamrupa most probably during the period prior to Pusyabarman. All these Pala kings were Buddhists.

Excavations at Suryapahar reveal many Buddhist archeological marvels which ”are comparable to Ellora at Maharashtra.” (Chauley-27). “The Monolithic Rock cut stupas found at Suryapahar are enumerable and of different shapes and sizes and on stylistic ground goes back to the 1st century BC.” (Chauley-27). The archeology at Suryapahar also reveals that, “In the early mediaeval period Buddhism once again  flourished in the Brahmaputra valley at least in the 9^th-10^th century AD,” (Chauley - 27).

The word Kos-Bihar itself was derived because of the fact that there were many Buddhist Biharas there. There are other evidences of prevalence of Buddhism especially in west Assam. From the records of Taranath we know that there was a Buddhist caitya in ancient Assam, and this must be the present temple at Hajo. The main image of the shrine called Madhava, was there from ancient time and is still visited by Tibetan lamas, who continue to take it as mahamuni, and a rock pointed out by the Buddhists as cremation ground of Buddha, bears a Tibetan inscription ‘Om mani padme hum’ a Buddhist mantra meaning, ‘the gem of the lotus rests here’. In fact Buddhists pilgrims from Tibet, Bhutan and even from Ladakh and Southwest China still visit the temple considering it as a Buddhist shrine. The Hindus also consider it as a Hindu temple of Hayagriba Madhaba. Lustine Waddell, a British scholar who visited the temple in late nineteenth century has this to say about the present shrine. ”The present shrine of the temple seems to be the original shrine of an older Buddhist temple, which according to both Buddhist and Assamese tradition, formerly existed here – the upper portion only is modern. Col Dalton has described the general details of this building, and he states ‘The Brahmins call the object of worship Madhab, the Buddhist call it Mahamuni, the great sage. It is in fact simply a colossal image of Buddha in stone. Its modern votaries have, to conceal mutilations, given a pair of silver goggle-eyes and a hooked gilt silvered nose and the form is concealed from view by cloths and chaplets of flower; but remove these and there is no doubt of the image having been intended  for the  ‘ruler of all, the propitious, the asylum of clemency, the all-wise, the lotus-eyed comprehensive Buddha’” (Waddell- 40).  Any visitor would verify the fact that the image of the temple is always camouflaged by huge amount of clothing and flowers even today. This is evidently to hide the original Buddhist statue. 

We also have various archeological relics of prevalence of Buddhism in Kamrupa. There are many Buddhist stupas in western Assam which were built of earth because of which these are fast becoming extinct. The Nilachal hill near Guwahati has preserved a few Buddhist remains. The main events of the life of Buddha, represented by sculptures lie close to the main Kamakhya temple. (Chioudhury-5). Besides many Buddhists relics have been discovered in various parts of Assam in recent days.  We also find traces of Buddhist temples not only in Halo and Nilachala but also in Singri and Tezpur.  “It is likely that some Hindu temples were built on the sites of and with materials of old Buddhist shrines.” (Choudhury-5)

Buddhism After 7^th Century: From the records of Xuanzang it is seen that during the seventh century there was a rise of Brahmanism in Kamrupa and people were practicing Buddhism secretly. However we also note that the king Bhaskarvarma patronized Buddhism and in spite of the social oppression, Buddhism flourished in Kamrupa. In fact Buddhism continued in Kamrupa long after Xuanzang’s visit. In the 9^th century, we find records of the great Hindu scholar Sri Sankaracharya who visited Kamrupa in order to defeat the great Buddhist scholar Abhinava Gupta.  This also goes to show that till 9^th century, Kamrupa was a strong center of Buddhism so much so that Sri Sankaracharya thought it important to visit just to debate with Abhinava Gupta.  Later we find that Buddhism continued in Kamrupa in the Tantric form. As Taranatha indicates many Buddhist scholars came to Kamrupa to avoid prosecution of the Turks in the middle ages.

               Around tenth century AD, a new form of Buddhism called Vajrayana or Xohojia Buddhism evolved mainly in West Bengal and Kamrupa. There are different theories as to how this form of Buddhism grew. However all point to the fact that ancient Kamrupa was one of the centers of this Buddhism. It is possible that this form of Buddhism grew with the influence of Taoism of China. Kumar Bhaskarvarma, though not a devout Buddhist, patronized Buddhism. He was also a very enlightened person. When the Chinese monk Xuanzang visited his court, Bhaskarbarman asked him many things about China and especially about Lao-tzu and his doctrine. He also requested Xuanzang to send him a Sanskrit translation of Lao-tzu’s doctrine, Taoism. It is reported that after his return to China,  Xuanzang made this translation titled ‘Tao-teh-king’ and sent it through another Chinese pilgrim named Wang Huen who came to Assam in 644 AD.  We don’t have any records of what happened to Sanskrit translation. However, we find that the new form of tantric Buddhism, Xohojia Buddhism, seems to be influenced by Taoism. According to Joseph Needham, “It is then of great interest that just as ancient or early medieval Taoism was deeply interested in the phenomena of sex, so also this was central to Tantrism. The Vajra (thunderbolt of lightening flash) was identified with male external generative organ, the lingam (seng-chi), while the lotus, padma (lien) – so characteristic of Buddhist iconography was identified with the female, the yoni (nu ken).” (Needham). B.T. Bhattacharyya specifically states that the principal localities associated with Buddhist Tantrism were in Kamrupa.

In any case, during this period, Tantrik Buddhism in the form of Vajrayana or Xohojia Buddhism flourished with Kamrup as the center. It is also during this time that the Buddhist Charyapadas and the Dohas were composed. The Charya gities discovered by H.P. Sastri in Nepal are said to be the earliest specimen of Assamese, Bengali, Oriya and the Maithili language. Several of the 84 Buddhists Siddhas belonged to Kamrupa. Most celebrated among them being Saraha or Rahulabhadra who composed the Buddhakapalatantra as well as many of the Dohas.  According to Sum-pa,  he was associated with a place called Rajni, modern Rani. He is said to have converted king Ratnapala towards the end of 10^th century. One Minanath was very famous and he was from Kamrupa. He was also known as Luipa or Luhityapa. Saraha’s teaching was carried by Nagarjuna, Sabari-pa and Luipa. R.M. Nath associates Luipa with Lohita. Another Siddha named Xoropa or Xorohpa was also from Kamrupa. One Raman Vajra, formerly a Buddhist monk and then a Nath under the Gorokhonath (Gorok-Nath) school, became a disciple of Luipa and preached Buddhism in Goalpara and Garopahar region. The name ‘Gorokhonath’ is still popular in the region as Gorokhonath Than. We have also other Buddhist icons in Goalpara. “One fragment of carved stone from Dekdhooa shows the engraving of a lotus or Dharmacakra of the Buddhist. A slab of stone from Pancaratna in Goalpara indicates that Vajrayana Buddhist temples existed there.”  (Choudhury-5).  Nagarjuna, Saraha and others all belonged  to the tradition  of the Buddhist Siddhacharyas. Acccording to this tradition, there were total 84 Siddhas whose lives and works are preserved in the Tibetan canons.  Xohojayana was a school like Taosim that did not insist on any external formalities so far as the spiritual question was concerned, nor believe in any god apart from the self which is regarded as the Buddha or Bodhisattva. The aim is to realize the Xohoj (the Tao) the ultimate nature of beings with the help of a guru. The realization of this Xohoj (the Tao) which is in fact the realization of Sunyata as the realty leading to mahasukha or great bliss. “Total extinction of desires and complete annihilation of ‘self’ which ‘Nirvana’ connotes , and which can be achieved only through the preceptor of the Sahajayana sect of Buddhism , is the main message conveyed through almost all the Dohas.” (Neog-12)

We also have the legend of Vaishistha which narrates how the sage practiced austerities in Nilachal hill and how he was advised by the goddess to go to China (Mahacina), the country of the Buddha’s having the supreme knowledge, and to get himself initiated in the new cult of Taratantra.  According to the legend, the sage went to Mahacina and was doctrine by the Buddha himself and attained the final libration. In China, Tara became the representative of yin, the Female Principle and came to be known as Kuan-yin (the Mahacinatara of the Indian tradition). P.C. Bagchi has established the identity of Mahacinatara with Ekajata whose cult is said to have been recovered by Siddha Nagarjuna from Tibet. (Bagchi –7) In the Sammoha

Tantra, the origin of Eakajata is given and Ugratara is said to have been born in a lake called cola which is in China. In Tibet, Tara is known as Sgrol-ma or Dol-ma in the Tibetan translation of the name.  It is to be noted that there is still a temple of Ugratara in Guwahati which is believed to have been built by king Ratnapala after the worship of Ekajata was introduced by Siddha Nagarjuna.  According to Kalika Purana, Ugratara in Assam is generally identified with Tiksna-Kanta, Eka-Jata of the Buddhist pantheon. According to the legend, once upon a time, Yama  (Lord of the Hell) made a complaint to Brahma that nobody is coming to the Hell from Kamarupa  because of the sacredness of the area, despite of doing sins. Brahma carried this complaint to Vishnu. Vishnu took them to Shiva. Lord Shiva ordered Goddess Ugratara to drive away all the people who are living in Kamakhya. She sent her army. In the course of this drive, they laid their hands on Rishi Vasishtha who was meditating on Shiva at Sandhyachal. Vasishtha became angry and cursed Ugratara and Shiva. From then onwards all the Vedic (Shiva) sadhanas are given up in Kamrupa and Ugratara became a Goddess of Vamachara sadhana. All her army became Mlechhas. This legend I think simply shows how Hinduism was trying to absorb Buddhism into its fold.

Influence of Buddhism in Assamese Literature: In many of the Assamese folk literature such as Lakhinder-Beula and others the creation of the universe is shown to be evolved from ‘sunya’ and God is denoted as ‘Niranjana’.  The term Nianjana is also used in Assamese Vaishnavism.  In Buddhism, ‘sunyabad’ is a popular philosophy and it is customary to address the creator as ‘Niranjan.’ Moreover, in many of the folk songs, especially of west Assam, such as ‘Bah-Pujar Git’, Xwnarir Git, Hudum Git, Kati Pujar Git etc we can see the influence of Buddhism. It is most probable that in the Bura-Burhir Than in Dhuburi, there was practice of Buddhism at one time.

  Then we take the case of Dakor Boson or the Sayings of Dak in Assamese literature which are vast and varied and have such influence in Assamese society that it is often rightly said that ‘Dakor boson, bedor bani’.  There are sound recommendations of Dak in every sphere of life. Similar sayings of Dak are also prevalent in Bengal where Dak has been described as the Socrates of Bengal. In my opinion, Dak may be called the Kautila  of Kamrup. The time period of Dak may be said to be around 6^th century A.D. These Dakor Boson often relate the positive side of life in this world, and there is hardly any mention of the name God even. In many of these, one can see the influence of Buddhism which must have been prevalent in ancient Assam. Dakor Boson states what should be the correct Dharma,

 “Jebe dhormo koriba jani, pukhuri khandia rakhiba pani.

Brikkho rwpon odhik dhormo, moth mondop odhik kormo.

Jei diye take pai, porolwke gia take khai.

Onityo dehot nahike ax, bhajya, putro dhone kiba biswax.”

Those who know how to do dhormo is by digging  tanks and keeping water. That is dhormo. Plant trees and do more dhormo. Building moth and mondirs can create even greater dhormo. Do not rely on the human body which is impermanent. Whatever good deed one does, rewards are achieved in the next life.

This is in essence the Buddhist philosophy. This Dakor Boson is not recommending that in order to earn virtue, one need to worship God or go to the temple.

There are various other examples such as these which show Buddhist influence.

Ji die onnor xari, xijon nejai Jom nogori

Onno jol odhik dan, tat kori srestho nahi an

Dodhi dugdho diya bipul, ouxodh danot nahike tul

Dake bwle jana xehise xar, apuni morile ki kore ar.

Here Dak is saying the merits of giving in this life. Give as much as one can. One who donates food will not go to Jom nogori. Give milk and yogurt as much as you can because that will earn more merit. Here Dak is not saying that one need to donate to the Brahmin to earn merit just donate to the needy.

A Perspective of Buddhism in Ancient Assam

The doctrine of doing good in society with stress on what is here and now, is the basic principle of Buddhism as prescribed in the eight-fold path of living.

We also find this Buddhist influence in many of the folk songs. Deh Bisaror gits or the songs of investigations of the body show affiliation to the Nam Dhormo. However in many of them, one can see the Buddhist influence. One such song is the following.

Xar kora hori namor mala

Phulise komola phul, gunjore bhwmwra (chorus)

Then the song goes to describe about the whole body. These songs also relate to something in this life and discuss about the nature of the body which is a Buddhist culture.

Tokari gits are also similar to Deh Bisaror git with some higher spiritual meaning. One song

Sondo moi nisinw xurujw nisinw nisinw xorogor tora

Apwnar xorirok apuni nisinw hoi asw jiwonte mora

Sondo bitolia xuruj bitolia ari bitolia soku

Sokure bhitorot moni bitolia sinibo nwarw ekw

The song is bring the awareness how much we do not know about anything, neither we know about the Sun or the moon nor about the pupil inside the eye. Indirectly it is directing the mind towards the science of life, which is again the basic element of Buddhism.

Another song ended with the following

Madhob Gwxaye tokari xajile bote parboti guna

Ira Pingola modhye Susumna einw tini-gosi guna

God Madhobo made the guiter and Parvati made the strings, and the three strings are Ira, Pingola and Susumni, the three principal arteries passing from heart to the crown of head.

“Direct or indirect influence of the Charyapadas or Dohas thus infiltrated into the Asamiya (Oxomiya)  society  in various ways and secured affiliations of the Vaishnavism indirectly. The mystic and esoteric tone of the Caryapadas continue right through the songs of the Ratikohwas , and the mystic tone alone pervades through and through in the songs known as Tokari Git. The tree analogy started by Siddhas like Saraha , Lui Kahnu and others  , continue right up to the Guiter Songs (Tokari Songs) , and the Kamal (lotus) and Bhomora (Black-bee) simile of Mina-Pa continues right up to the songs of Investigations of the Body (Deh Bisaror Git). Perhaps tone become permanent somehow in Assamese lyrics of later time “ (Neog-12)

Influence of Buddhism in Assamese Vaishnavism: These indicate how widespread the Buddhist beliefs were in all phases of life in Kamrupa. Many of these beliefs are prevalent in Assam even now. In fact it may be said that the revival of neo Assamese Vaishnavism in Assam is greatly indebted to the prevalent Buddhism in the land. This is evident in various aspects of Assamese Vaishnavism. First, Assamese Vaishanvism is different than any other sects of Indian Vaishnavism. This is more evident in its tradition of Xotro, Xoron and the Namghor. The Xotro institution in Assam are unique in India and many of its elements indicate its Buddhist origin. First it may be noted that we have references of Xotros in Assam long before the days of Xongkordeva. There are records of establishment of Buddhist Xotro in the 12^th century by king Xomudropal of Kamrupa. In fact the first Vaishnavite shrine at Bordoa established by Sri Xongkordev was not named a Xotro; it was and is still called a ‘dham’.  It was only later that the old Buddhist tradition of Xotro was revived by his followers and incorporated into the Vaishnavite religion. Many important elements of the Xotros such as its democratic administration, its tradition of celibacy, its sustenance from donation from its lay disciples, are all elements of Buddhism and not of Brahmanism. “The rules of the Udaxin Xotros in Assam are  same as those of the Hinayana Buddhist Vihars.  The Udaxin Goxais are comparable to the Udaxin Bhandes of Bauddha Vihars. The democratic system of the Xotros is same as those of the Bouddho Viharas (Barua-30). Also the fact that the Xotros are constructed exactly in pattern of the Buddhist shrines with a squire area surrounded by four rows or four hatis and there are in and out doors exactly like

the Buddhist shrines.  This indicates that the tradition of Xotros was borrowed from prevailing Buddhism in Assam.  Similar to the Xotros, Namghors are very much an Assamese tradition which is not found in other parts of India. There was a tradition that in the Namghors, everybody had free entrance irrespective of caste. Later on however, this tradition was compromised. The word, twp is used for the front portion of a Namghor that is round in shape. It is most probable that this word ‘twp’ is derived from the Buddhist word ‘stupa’ which is a Buddhist prayer house. It is probable that at one time every village had a Buddhist Bihara with a stupa or prayer hall like we do even now in all Buddhist villages in Assam. Later, these Buddhist Biharas were simply renamed, ‘Namghor’ for practice of ‘Nam-dhormo’ under neo Vaishnavism. Another important characteristic of Assamese Nam Dhormo is the distribution of ‘proxad’ (mah-saul)  that include only uncooked food (fruits) for the Bhokots. This distribution of uncooked food, is a characteristics of Buddhism which must have been in practice in Assam since early days.

The Buddhist tradition of taking refuge in the three faces of Buddhism: i.e. Buddha, Dharma and Sangha, were absorbed by the Assamese Vaishnavism in its taking refuge (xoron) in three elements of Assamese Vaishnavism: Guru, Nam and Bhokot.  No doubt that Assamese Vaishnavism has a fourth element the ‘deva’; so also the Tibetan Buddhism. What we need to note is the fact that taking refuge (xoron) is an important Bodhisattva concept of Mahayana Buddhism as opposed to achieving Nirvana of the Hinayana Buddhism. A Bodhisattva is one who is ready to attain Nirvana but instead decided to forgo Nirvana for the sake of preaching others how to attain Nirvana. That is the essence of Mahayana Buddhism as opposed to Hinayana Buddhism. We also find reference to this refuge in the Gita which was a post Buddhist creation. This is reflected in Assamese Vaishnavism very profoundly when Madhab Deba sings in the Nam Ghwxa:

Muktito nispriho jitwo xehi bhokotoko nomo, Roxomoyee magwhw bhokoti.

Mukti is considered the highest goal of any Hindu according to the Vedantic philosophy. But Madhob Deba sings: I salute the devotee who is not interested in Mukti but who is simply begging for Bhokoti.

It also may be mentioned here that the language of Assamese Vaishnavism the so called Brajavali is not an artificial language but rather a continuation of the language found in the Charyagitis. “During the period from 12^th to 15^th century, the Brajavali language evolved in the region of Mithila, Orissa, Magadh, Kamrup, Gaudo and Banga out of the direct influence of the language of the Charyagitis” (Dasgupta -41). In Assam, the local people still call this language as Bajravali and not Brajavali indicating that this language was derived from the language spoken by the Brajayana Buddhists. We also see the same language in Krishna Kirtan as well as in the Ramayana of Madhab Kandali.

Thus it becomes clear that Buddhism was prevalent in different forms in ancient Assam till the Middle Ages up to the advent of Xongkordev’s  neo Vaishnavism in Assam.  Even now in some sects of Vaishanavism, this Buddhist influence is more prominent.

Suppression of Buddhism:  It is obvious however that in Kamrupa, Brahmanism tried to assert itself in different time, Probably around 6^th century, Buddhism was suppressed by Brahmanism. “These Buddhist princes felt the effect of Brahmanic struggle for ascendency and were ultimately overthrown“ (Baden-Powel –24). In history we find two types of suppression of Buddhism, one by the Brahmanism and the other by Islam. The suppression by Islam was mainly by destruction and suppression by Brahmanism was by oppression. In ancient Assam we find various indications of oppression of Buddhism by Brahmanism.  From the record of Xuanzang in the 7^th century, we get the clear impression that the followers of Buddhism were afraid to practice the religion openly. Xuanzang’s remark conveys several indications. First it indicates that there were real believers and that those Buddhists who are real followers lived in the country and had to perform their devotional rites in secret.  These remarks also indicate that there was some kind of social oppression of the Buddhists.  

From records of literature also we find criticisms of Buddhism in the writings of pre Xongkordev period in such writers as Madhaba Kandali, Ram Swarasati and others. In the Guru Sorits of Daitari Thakur, we find records of some Buddhists coming to Sri Xongkordev who encountered and criticized them.  

           Xongkordev had to fight against two prevailing groups of opposition in order to establish his religion; one was Brahmanism and another Buddhism. However there was more social suppression against Buddhism in general. In the Dipikachanda written by Purusttam we find records criticism in several places complaining of Brahmins adopting Buddhism. Even in the Kirtana of Xongkordev, we find such criticisms where Xongkordev wrote in his Kirtana .

Buddho ovotare bedo-potho kori son, bamanayo xastre muhi asa xorbo jon.

nisinte soron nam nolowe twmar, xodaye promotto lwk paxondo asar.

koliro xexoto hoiba kolki obotaro, kati mari mlesoko koriba bundamaro.

xobakw bodhiba boudhogono joto ase, koliro xexoto xotyo probotaiba pase.

This comment condemning Buddha  and all the Buddhists is even while proclaiming the Buddha as one of the ten incarnations of God, is interesting in view of the fact that we don’t find a single word of criticism  Xongkordev against the Shaktas who were practicing animal and even human sacrifice in various temples including Kamakhya during that time and who were involved in Tantrik practices involving the three M (Mad, Manxo amd Maithun; women, wine and meat) as narrated in the Kalika Puran and the Yogini Tantra.

Baden Powel mentioned that there was widespread oppression of the Buddhists throughout the Indian history. He also mentioned of the tradition of oppressed Buddhists seeking refuge through the hills as far west as Kashmir. “There are scattered remnants of these once ruling houses still existing under the name of the Kulta or Kulita caste. A certain number, now Hindus, are in Assam valley.” (Baden Powel – 24).  In fact there is a strong tradition that there was a Kalita kingdom somewhere beyond the present Arunachal Pradesh. There are literary references and archeological ruins which show that in ancient times certain Aryanised colonies were established there. We may also consider the fact that amongst the followers of Xongkordev the great Vaishnavite reformer of Assam, there was a renowned person named Gopala Ata. In a prose biography (kotha-sorit) of Xongkordev, the native place of Gopala Ata is described as such: The Ata’s place of origin was in the country of the Kalitas (Kalita Desha). He belonged to Kala Kalita’s family in the village of Chekham-hat-ji-nai. His village can be reached after 15 days journey through the Abor and Miri land.  This is also corroborated by the following independent report of an English explorer: “The country to the eastward of Bhot and northward of Sadiya extending on plain beyond the mountains is said to be possessed by a powerful nation called the Kalitas or Kultas who are described as having attained a high degree of advancement and civilization equal to any nation in the east. ”(Neufville - 1828).  John Bryan Neufville was the Political Agent, Upper Assam and Junior Commissioner at Rangpur,. The report of Mr. Moffal Mills and Maniram Dewan (during the British occupation of India) says, “It appears that there was an Aryan settlement at a distance of 15 days march through hilly roads from the Ahom territory, beyond the regions occupied by the Abors and the Miris.” According to latest report this kingdom was reported to have been washed away by flood in 18^th century.  This Kalita kingdom however remained a mystery. It is probable that these were some of the oppressed Kalita Buddhists who migrated to the hills and established a separate kingdom. Otherwise it is hard to believe why these Kalitas would leave the Brahmaputra valley and migrate to the hills.    

Conclusion: We have seen that Buddhism came to ancient Assam quite early and was prevalent in the land throughout the history in spite of prosecutions from many quarters at time. We find evidences of this in various relics and literary evidences as well as the general outlook of the Assamese people which was very much influenced by Buddhism. “One must not be surprise even if this influence of these Buddhist sects continued beyond the Vaishnavite period , and right up to the present times. It seems apparent in the secret

religious sect well-known as the Rati-Khowas or the Night-worshipers. They are also known as the Purna Dhariayas, the worshipers of the Complete One , or Bar Khelia, the members of the great sect.” (Neog-12)

 Buddhism is basically a religion where the idea of Bhakti  arose in India for the first time. It also has a profound philosophy which is different from that of Vedanta philosophy of the Upanishads. It may be surmised that later, Hinduism absorbed Buddhism in different forms but most notably in its doctrine of Bhaktibad. Here I would just like to refer to a very important comment made by Rabindra Nath Tagore which seems to summarize the situation. “It was in Buddhism first that the concept arose that a man can be seen with such extreme respect. The idea of looking at Jesus as a savior might have been borrowed from Buddhism. It is this reincarnation theory and the Bhaktibad of Buddhism that Vaishnavism borrowed from Buddhism and propagated in India. This is what I think” (Tegore-26). He also stated, “Shankar’s philosophy arose in conflict with or with the help Buddhism”. (Tagore-26).  In a more profound manner, the Bhaktibad of Buddhism was also absorbed by the Assamese Vaishnavism propagated by the Saint Sri Xongkordev in the

15^th century. I don’t think one will not find such similarity between Buddhism and Hinduism in any other sects of Hinduism in any other parts of India so much so that Assamese Vaishnavism may be rightly called ‘Mahayana Hinduism.’

In order to understand the full depth of the contribution of Buddhism to the Assamese Vaishnavism, an in depth discussion is required which is beyond the scope of this article. Also there are much more archeological remains which are yet to be discovered to reveal a true picture.

------------------------------------------------------------------------------------------------

References:

1)     On Yuan Chwang’s Travels in India- Thomas Walters (1905) Vol-2 pp 185.

2)    Buddhist Records of the Western World – Samuel Beal (1884)- pp 194

3)    History of Assam- Edward Gait (1905)-pp27

4)    A Cultural History of Assam-B.K. Barua (1951)-pp185

5)    History of the Civilization of the People of Assam – P.C. Choudhury (1959)-pp399

6)    Ancient India – R.C. Majumdar (1952)-pp270-271

7)    India and China – Bagchi – (  ) pp 17

8)    India and the World – D.P. Singhal-1969 – pp294

9)    Between Winds and Clouds – Bin Yang (2009) – Chapter 2

10)  Journal of Asiatic Society of Bengal – 1836 (PP 203): Account on the Mountain Tribes on the Extreme NE frontier of Bengal – J. McCosh

11)  Background of the Assamese Culture (R.M. Nath-1948) – pp 30

12)  New Light of the Growth of Assamese Language – Dimbesawr Neog.

13)  History of Upper Assam, Upper Burma &  NEFA– L. Shakespeare (1912) – pp71, 87

14)  Buddhism in Myanmar, A Short History by Roger Bischoff-1996

15)  History of Burma – Lt General Sir Arthur P Phayre (1883) – pp 4

16)  Periplus of the Erythrean Sea – Trans. W.H. Schoff (1912)

17)  History of Buddhism in India (Translation)  – Taranath Lama (1970).-pp47, 330

18)  Alberuni's India, - Edward C. Sachau (1910)-pp303

19)  Buddhists Sects in India – N. Dutt (1978) -235

20) Ancient Geography of India – Alexander Cunningham –(1871)- pp 421

21)  The Story of the Road – J.W.Gregory (1938)-pp40

22) History of Buddhism in India & Tibet – Bu Ston (1932)-pp90

23) Mahavamsa – The Great Chronicle of Sri Lanka – Trns. Douglas Bullis (1988)

24) The Indian Village Community – Baden Powel (1896)-pp134 pp 135

25) Buddhism in North East India – S. Dutta and B. Tripathy (2006) – pp 62

26) Emergence of Early culture in North East India – (1993) - A.K.Sarma – pp31

27) Suryapahar – Milan K. Chauley – pp 22  

28) Bouddho Dhormot Bhoktibad – Rabindranath Tagore-pp41

29) The Vision of India’s History – Rabindranath Tagore

30) Hindu aru Bouddho Dhormot Dristipat- 1970-Article by Biswa Barua

31)  Tibetan Buddhisn – L. Waddell (1894) pp 310

32) History of Buddhism in Assam – S. Sasanananda (1986)

33) History of North-Eastern India – R.G. Basak (1995)

34) History of Buddhism in Assam – S. Sasanananda ( 1986)

35) Early History of Kamrup – K.L.Baruah (1903)

36) Science and Civilization in China – J Needham (1956)

37) Buddhist Esoterism – B.T. Bhattacharyya (1932)

38) The Neolithic Rice Revolution of North East – Rajen Barua (Article published in Journal of North East India History Association. (NEIHA-2010)

39) Bagchi - Studies in Tantra.

40)  Kamrup Sasanavali – Edited by Dimbeswar Sarma (1981)

41)  Charyapada –(1996) - Dilip Bora (154)