Vratas depicted in the Gangajala (study)

by Maitreyee Goswami | 2018 | 55,000 words

This page relates ‘Impact of Gangajala’ of the study dealing with the Vratas (vows) depicted in the Gangajala—a Smriti-Nibandha, i.e., a text belonging to the Kamarupa School of Dharma-shastra literature which deals with social topics, religious rites and local traditions. The term Vrata refers to ritual vows aimed at spiritual and moral purification. This essay explores its socio-religious implications reflecting medieval Assam.

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Chapter 5 - Impact of Gaṅgājala

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From the brief discussion made in the first chapter it is observed that the Vedic religion, more precisely, Hinduism entered into Assam even before the beginning of the Christian era. This may be asserted by the fact that, the brāhmaṇas who are considered one of the communities propagating Vedic ways of life, enjoyed patronization from the kings of Assam. It is learnt from the study of some ancient Sanskrit texts that liberal approach can be marked in some socio-religious performances prevalent in those days. Such religious activities were prevalent in Assam even before the fifteenth century CE.^[1] For example, the Kālikāpurāṇa mentions about the prevalence of the worship of Viṣṇu and Śiva besides Śakti in different places in Assam. There is no record of any social unrest concerning it. The Yoginītrantra approves of the practice of the respective traditional religious customs and habit without any hindrance to the people of Kāmarūpa.^[2] These regulations helped in the steady growth in the process of Aryanization. Aryanization as is understood stands for the growth, development and popularisation of the Vedic culture among different ethnic groups of people. As a result of this process, during the age of Smṛtis, the Vedic religious activities had to face some declining trend. Contrary to that, the prevailing religion of the local and indigenous tribes of the time received some sort of elevation.

The Gaṅgājala is the first published Smṛtinibandha belonging to Kamarupa School of Dharmashastra A good number of Manuscripts of Gaṅgājala is being preserved in different repositories of Assam. It got multiples of hand written copies considering its importance in the society. The preservers gave importance to them as they are religious treatise in character. In this context, reference may be made of the Kamarupa Sanskrit Sanjivani Sabha, that has kept as many as nine Manuscripts , of it in its library.^[3] The DHAS, Guwahati has preserved one copy of Smṛtisāgara i.e., Gaṅgājala II in its library.^[4] The Pūrva-Bhārati Museum, Nalbari^[5] and Śrīhātisattra (Śualkuchi) also possess a few copies of Manuscripts of Gaṅgājala

It was Ramānāth Vidyālaṅkāra, who considering the importance of the Gaṅgājala, published it in two volumes. Of these the first volume i.e., Gaṅgājala I was published in 1337 baṅgābda corresponding to 1931 CE and the Gaṅgājala II in 1343 baṅgābda corresponded to 1937 CE. The efforts of Ramānāth Vidyālaṅkāra becomes a matter of acclamation for the Zemindārs i.e., landlords who were dwelling on the western part of Assam.

In records, they were the kings of Gaurīpur, Zemindāras of Bijnī, Bilāsipāra, and Laksmīpur etc.^[6] It may be argued that two divergent thoughts were occupying the minds of the above mentioned landlords. The first of them was the political awareness. Accordingly, the indigenous people of Assam with unison had to prepare themselves to prevent the impending danger from the attack of the foreign invaders. They felt the cessation of old friendly relationship between the two communities viz., Hindu and Muslim. It began to happen since the beginning of the eighth century CE, when the Muslims permanently settled in large number in Sindh.^[7] The second thought was the cultural and religious awareness. To achieve this goal, the people of Assam had to grow a cultural spirit through the observance of persisting religious Saṃskāras. They thought that such Saṃskāras as suggested by the prevailing Smṛtinibandhas like the Gaṅgājala in particular, although it is in Manuscripts form, will be able to arouse this spirit in the minds of the indigenous people of Assam. Fortunately, the above landlords were indirectly acquainted with the contents of the Gaṅgājala The observance of its manifold saṃskāras like modes of expiation, vows, worship and festivals etc., became pertinent to their lives. It should be noted here that one feature of Gaṅgājala is the exposition of Karmamīmāṃsā or Karmakāṇḍa. It is a sort of religious law-book, next to the Smṛti. It governs the society in matters relating to Hindu–Saṃskāras, as well as, the Hindu religion who follow the school of brahmanical religion. In other words, the people of the above religious sect, depend upon the injunctions of the Gaṅgājala, to perform their socio-religious functions as determined by it. Thus, it is due to the far-fetching impact of the Gaṅgājala that, the landlords decided to help Ramānāth Vidyālaṅkāra to materialise his plan, i.e., publication of Gaṅgājala Soon after its publication it became a book of prescript for the people of Assam. People, with heart and soul accepted it. As a result, within a short period, the book became unavailable in the market. Its demand still exists amongst the people who follow the Vedic way of life.

The impact of Gaṅgājala, on the latter digest writers can be proved from the available records preserved at different repositories in Assam. Several Kaumudīs, authored by Pitāmbara Siddhāntavāgiśa is a glaring example in this respect. He expresses his indebtedness to Dāmodara Miśra and quoted Gaṅgājala while composing his Kaumudīs.

These Kaumudīs as stated in the catalogue of Kamarupa Sanskrit Sanjivani Sabha are furnished below:

Dūrgotsava-kaumudī,
Vivāda-kaumudī,
Grahaṇa-kaumudī,
Tīrtha-kaumudī,
Śuddhi-kaumudī,
Sambandha-kaumudī and
Preta-kaumudī.

Ripuňjaya Bhattacārya was also influenced by Gaṅgājala in matters relating to Vadhaprayoga in writing his Purṇacandra. Likewise, Śambhunāth Miśra in his Varṣabhāskara profusely quotes Dāmodara Miśra. Ratnākara Miśra, the author of Udvāharatnākara on many occasions quotes Dāmodara Miśra and his Gaṅgājala All these Sanskrit works ascertain the authority of Gaṅgājala as the pioneering book of Kamarupa School of Dharmashastra

The Gaṅgājala a prominent Smṛtinibandha earns importance in matters relating to expiation. On the basis of its injunctions, one can suggest the quantum of punishment to a perpetrator. Once there was no establishment of Court, where law cases were heard. At that stage, for settlement of disputes, a learned assembly of scholars was responsible to settle such cases. Members of such assembly were required to become adept in Dharmaśāstras particularly in Smṛtis. The verdict on the sin committed thus proclaimed by the assembly was subject to be a written document. It should be signed by each of the members of the assembly, stating their individual status. This document was called Vyavasthāpatra i.e. a letter of prescription or a letter of directive.^[8] The Gaṅgājala, has occupied a place here in formulating the mode, quantum of punishment and alternative means of expiation. It is owing to the directives of Gaṅgājala , a needy person can adopt alternative means for relief in the performance of the last rites of a departed soul who was his kinsman.

The academicians of mediaeval Assam and Bengal were aware of the importance of the Gaṅgājala in the sphere of Sanskrit learning as well as in the case of good governance of the society. It is expected that, in that period, teaching of Dharmaśāstra was in vogue in the traditional seats of Sanskrit learning. The Dharmaśāstra wanted man to become rational which is the base of an ideal society. The Gaṅgājala, of Dāmodara Miśra, even in the form of manuscript, was able to occupy a place in the curriculum of Sanskrit learning. It was the ‘Bengal Sanskrit Association’ who had first introduced Gaṅgājala in the curriculum of the Upādhī examination of Smṛti.^[9]

The ‘Assam Sanskrit Association’ asserts impact of Gaṅgājala by introducing it in its revised syllabus for the courses of studies. Accordingly, Gaṅgājala II is prescribed as a text book for the Upādhī examination of Karmakāṇḍa. A few Śrāddhas have been selected from the Gaṅgājala for the madhyamā course of the Smṛtiśāstra. So also three Kaumudīs, all bearing support of the Gaṅgājala are selected for the study in the madhyamā course of the Smṛti branch. These came to be in force since 1964 CE.^[10] It confirms the impact of Gaṅgājala in the educational sphere pertaining to traditional method of learning in Assam.

That the Gaṅgājala has influenced the people of Kāmarūpa to embrace Prācīnasmṛti can be felt from various practices. In fact, most of the people of Kochbehar, Pāṅgā and Jalpāiguri areas are still practising the directives of the Kāmarūpa School earlier advocated by Dāmodara Miśra.^[11]

The statement is found to be confirmed from the observations of Dinesh Chandra Bhaṭṭācharya.

‘The earliest work that has survived is the Gaṅgājala by Dāmodara Mahāmiśra. It is still an authority in parts of Assam and North Bengal’.^[12]

Dāmodara Miśra was a Śaiva in religious faith. But, he had inclinations towards Śākti cult also. This is evident from the two benedictory verses introduced in the opening of both the two volumes of his Gaṅgājala He was versed in trantric-lore also of the Śākta School. But, basically, he was a man of generosity by action to believe all the three faiths of the Hindu religion. Dāmodara Miśra, virtually, wanted to reproduce and re-orient the doctrine of the religious rites and customs of the Vedic society with moderate approach. To meet this end, he took the task to compile the Gaṅgājala As a result, the Gaṅgājala became acceptable to all faiths of the Hindu cult. It therefore, influenced all the mediaeval kings of Assam to a great extent. Those kings, in record were belonged to the Khen, Koch and Ahom dynasties. They found justification to acknowledge and implement the injunctions suggested in the Gaṅgājala for the good governance of the people of their kingdom so far socio-religious issues are concerned. In fact, from Śivasiṃha (1714-1744 CE) till the last king of the Ahom dynasty, except Lakṣmīsiṃha, all embraced Saktism. Viśvasiṃha (1510-1540 CE) of Koch dynasty was also a follower of this faith. However, all of them were conscious enough to respect the religious beliefs of the other two cults also as exposed in the Vratapariccheda of the Gaṅgājala II As for instance, Śiva Siṃha was a śākta by faith. But he was open to encourage his subjects to worship Lord Śiva and Viṣṇu also besides Goddess Durgā. Various Vratas engraved in the inscription of Siddheśvara temple are Aśokāṣṭamī, Saṃkrānti, Ekādaśī etc.^[13] All the above Vratas and festivals are found mentioned and discussed in the Gaṅgājala at an early date. From this, it may be asserted that the Gaṅgājala influenced them to adopt brahmanical religion.

That Bhīṣmāṣṭamīvrata has influenced the later digest writers of Kamarupa School of Dharmashastra can be proved from the text of Pretakaumudī of Pitāmbara Siddhāntvāgiśa. The text of tarpaṇamantra and praṇāmamantra pertaining to Bhīṣmāṣṭamīvrata stated earlier (Ch.iv) are recited in the performance of Sāṃvatsarikaśrāddha of a deceased person.^[14]

The religion of Assam is connected with various pan-Indian festivals. Some of these prominent festivals are -Śivarātrī, Holī, Diwali, Janmāṣṭamī, Durgāpūjā, Aśokāṣṭamī etc . In this context it may be said that, Dāmodara Miśra put stress on local festivals also along the pan Indian ones. Amongst them, the most prominent one is the Ambuvācī. Dāmodara Miśra for the first time accommodates these festivals in his work. As a result, through Gaṅgājala, the Kamarupa School of Dharmashastra attains a status of national level.

It is due to the relative importance of Gaṅgājala that the people belonging to Kamarupa School of Dharmashastra find a scope to observe Nitya, Naimiitika and Śrāddha in Malamāsa as those Karmas are Niravakāśa. So the people of Kāmarūpa, on the basis of the prescript of the Gaṅgājala^[15] are still practicing the rites i.e., Garbhādhāna, Puṃsavana, Piṇḍadāna and Sapiṇḍīkaraṇa during the above period. Its validity in present day scenario is reaffirmed through one of its latest collections of writings called Śrāddhakalpadruma,^[16] published by ‘Darrang Jilā Brāhmaṇa Samiti’.

In the available records in the Gaṅgājalārthapraveśikāṭīkā of Ramānath Vidyālaṅkāra and Vyavasthyā-Saṃgraha of Gaṅgānāth Smṛtiratnākara, it is observed that, four specific rites are allowed to observe even during the period of Ambuvācī in Kamarupa School of Dharmashastra These rites are–Ekoḍḍista, Vṛsotsarga, Nitya and Pretakarma^[17] which are Niravakāśa in nature having no alternative rules accept to perform. Followers of this School are still found doing this owing to the impact of Gaṅgājala

On the other hand Kāmyakarmas are Avakāśakarma^[18]. Hence they possess alternative tithis for their performances. This doctrine is in vogue in Kamarupa School of Dharmashastra as preached by the Gaṅgājala II^[19]

Moreover, in Ambuvācī, millions of devotees, tantriks, tourists and common people from all over the North-East and West Bengal assemble in the temple of goddess Kāmākhyā situated, at the foothill of the Nilācala every year. A good number of people from the rest of the country and from abroad are seen visiting the shrine with devotion. It is a place of visit that attracts market all the year round. Due to the impact of this unique festival, the administration has been taken considerable steps to facilitate the visitors. Even the Government of Railway Ministry has converted the name Maligaon Railway station to Kāmākhyā station for easy references to the visitors. The Doul Mahotsava is being observed every year both in Barpeta satra and Batadrabā satra where sattriyā tradition and ritual find places in a lucid manner. Besides this, it is found celebrated at Doul Govinda temple at North Guwahati with pomp and glory. This festival attracts performance of cultural programmes mainly based on sattriyā tradition. In Barpeta, a state level competition on Holī songs, for both male and female is seen arranged every year. It is a means to encourage the sense of brotherhood amongst the masses.

It may be argued that, it is partially due to the impact of Gaṅgājala of prācīnasmṛti that many kings of Ahom rule got inspirations to establish some Śaiva temples in different parts of Assam. The historic Śiva Doul, besides Negheriting Śivadoul and Mahābhairava temple etc. are some glittering examples in this respect. Among these, the first one was constructed during the rule of Bor-rājā Ambikā. It was it has instance only that the Śiva-liṅga in the magnificent 180 ft. tall Śivadaul in 1734 CE was installed. It is capped with a golden dome and claimed the distinction of becoming the tallest Śiva temple in the North–East of India.^[20] Now its status is being evaluated by the Government of Assam to the status of international level as a tourist spot of merit. The Negheriting Śiva-temple was built in during the rule of Rajeśvarsiṃha (1751-1769 CE). Since then the worshipping of Śiva along with arranging a festival is continuing. Considering the socio-cultural and religious aspects of Assam both the sites of the above temples are running under the Archaeological survey of India. Like that of Śiva Daul, the Mahābhairava temple, is drawing devotion from thousands of devotees in the Mahāśivarātrī. Its particularity is that, it earns the reputation of possessing the biggest Śivaliṅga in Asian context which was constructed by King Rudra Siṃha in 1705 CE. The Bilveśvar Devālaya (Nalbari) also earns the historical reputation. It was constructed by king Nāgākṣa and now becomes a place of visit.

Again the impact of Janmāṣṭamīvrata (Rohiṇyaṣṭamī as in Gaṅgājala II), is also found practicing in India from an early period. Kāmārupa is guided by the injunctions of sauravāda and it is still prevalent. The practice of Sauravāda and it is a strong point to establish an independent School of Dharmaśāstra for Kāmarūpa. In the Vyavasthāsaṃgraha, Gaṅgānath Smṛtiratnākara mentioned a verse regarding the mahāphala of Janmāṣṭamīvrata which he quoted from Gaṅgājala^[21]

The specific objectives of the Vratas are -to advocate for peace in steal of violence, tolerance in lieu of intolerance, unity in diversity and strength in weakness. Vratas generate some kind of fresh waves of spirituality. In the present day scenario, in a cosmopolitan society, to achieve these ends, people would require to interpret religious doctrines in a meaningful way and balanced manner. Thus from the above observation and examples it is learnt that, the impact of Gaṅgājala is flowing like that of the undercurrent of a river for the betterment of the society. Its contribution in regulating the people of Assam to walk on the right path and to lead a moral and righteous life can, in no way, be denied.