JOURNAL OF INTERNATIONAL ACADEMIC RESEARCH FOR MULTIDISCIPLINARY Impact Factor 1.625, ISSN: , Volume 3, Issue 3, April 2015

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1 SANSKRITISATION OF BODO TRIBES IN ASSAM (FROM 16 TH TO 18 TH CENTURY) ASHA BASUMATARY* Assistant Professor, Department of History, Cachar College, Silchar, Assam, India ABSTRACT Sanskritization is defined as a process by which people so called lower castes together try to emulate the beliefs and practices of the upper caste in order to acquire higher status in the society. It points towards a trend of cultural mobility arising in the Indian traditional social system. However, Hinduisation may be termed as a process whereby the entire Hindu culture are either adopted or acclimatized by the tribal people. This process was then simultaneously followed by Sanskritisation to try to be like the upper castes and improve the so called social status in the society. In this respect, the Bodo community being a non-aryan tribe of north eastern India could not escape from the clutches of Sankritization process. In historical records, their coming into contact with the Hindus of neighbouring regions has been marked right from the time of the early rulers. The paper thus focuses especially on the process of Sanskritization among the Bodo tribes of Assam from 16 th to 18 th century CE. This paper is mainly based on secondary data. The study reveals that Sanskritization or Hinduisation process greatly affected the solidarity of the great Bodo community during this period. There occurred an amalgamation of Aryan socio-cultural values and practices with prevailing facets of the Bodo tribes. This process in fact, brought a gradual onslaught on latter s culture and language. KEYWORDS: Sanskritization, Hinduisation, Disintegration, Bodos INTRODUCTION The Bodo community is one of the non-aryan tribes of the north-eastern India. They are the most primitive denizens of Assam. Racially, they belong to Mongoloid origin. Their language is a branch of Tibeto-Burman speech family. The branch of this language includes different tribes, such as Bodo, Kok-Borok, Mech, Garo, Rabha, Lalung, Sonowal, Deori, etc. The Bodos were once great ruling tribes. They ruled over the different parts of Assam by the name of different dynasties during different historical periods. But the names of their ruling are found on various sub-tribes of the great Bodo race, such as Kacharis, Koch, Chutiya, etc. (Barua, 1969). Of these, Bodo-Kacharis, popularly known as Bodo or Boro now constitute one of the largest indigenous tribes in Assam. Since their coming into contact with Hindus of 187

2 neighbouring regions they seemed to be influenced by the process of Sanskritization. The term Sanskritization is firstly used by M. N. Srinivas, referring to a process by which people so called lower castes together try to emulate the beliefs and practices of the upper caste in order to acquire higher status in the society. It is generally characterized by emulation, change of ideals, social norms, traditions, social mobility, social change, etc. It seems that a tribal community is given an opportunity by this process to prove and identify itself to be a part of the Hindu society which is regarded as of higher status in the social hierarchy (Srinivas, 1995). Actually, this term is invariably used to depict the process of Hinduisation of the lower caste Hindus as well as of the tribes. In India, there are several tribal communities that came under the influence of this process such as, the Gonds, Bhils, Cheros, Oraons, etc. In this way, some kin tribes of the Bodos like Meches, Koches, Rabhas, Sonowals, Chutiyas, Tripras, Dimasas, etc. were the first among the tribes to bear the onslaught of Sanskritisation process across Assam and in North Bengal and Bangladesh. Methodology The method of history is used to prepare this research paper. The study is mainly based on secondary sources. The relevant data is collected from referred journals and books. This is a descriptive and analytical interpretation. Result and Discussion 1. Advent of Aryans and their assimilation The advent of Aryans in India has been a matter of controversy till recent past. There is dearth of historical records of this period but a mythical record found so far in the religious form of literature only. However, the Aryans migration into Indian subcontinent which has been dated by the scholars seems to be varied. For instance, some scholars say, they came in between from 2500 and 2000 BCE, and others date from 5000 BCE or even earlier. However, the majority of them maintained that the Aryans migrated into India about 1500 BCE or even earlier. It was supposed that their migration into India did not occur into one stream but was gradual and a prolong process that covered over a few centuries (Luniya, 1982). They entered through the north-western corner of India and further advanced towards the whole of India. However, their migration was also found into Assam from the early times but many of them are believed to have muddled up with aboriginal population and that resulted on forming the semi-hinduised aborigines (Narjinari, 2009). In the course of their movements, there was a 188

3 stiff resistance from the previous occupants of the country, especially the Dravidians in the west, the Austricts and the Bodos in the North and the East and the Negroids in the south. But slowly the Aryans came into contact with several non-aryan tribes of Assam. It is stated that although not a very large in number at first yet it was through the policy of peaceful coexistence with the non Aryan tribes and aborigines of Assam that they could mingle with them gradually. Afterwards, the translation and transmission of their languages, religion and culture to the non-aryan tribes of Assam made their Aryan language to become gradually a domineering over the tribal languages on the subsequent years. In former times, the Mech or Bodo language was once spoken all over the Brahmaputra valley of Assam, North Bengal and erstwhile East Bengal but it could not stand up to the more developed language of the Aryans,-Assamese in Assam and Bengali in North Bengal and Bangladesh (Ibid). In view of this fact, it may be said that in Assam, the transformation of a large number of Bodos into Assamese speaking Hindus occurred right from the remote past. 2. Koch Sanskritization The description in history reveals that the Bodo tribes were scattered all over Assam, North-East, North and East Bengal as well as its neighbouring countries from a very long time. However, the advent of the Aryans into their country resulted on the later gradual intermix of the Hindu religious beliefs and practices with the prevailing cult of indigenous Bodo tribes of North Bengal and Assam. In the context of process of Aryanisation, the changes on the names of the non-aryan tribes is apparent from the assuming of caste names and titles by some tribal people. It may be referred that there was a great kingdom of Koch Bihar once ruled by the Bodos of North Bengal under an able leadership of Bisva Singh and his son Nar Narayan. But it was during the reign of Nar Narayan that the Bodos were largely converted into Hinduism and became Hinduised or semi-hinduised Bodo and soon they assumed the caste title of Koch so as to merge themselves into the Hindu social hierarchy (Barua, 1969). The Koches of North Bengal were none but were most likely western Bodos, an extension of the great Bodo race of Assam and East Bengal. They relinquished their original Tibeto-Burman speech and instead of it, they adopted the languages of Bengali or Assamese (Chatterji, 1974).This may be, in fact, one of the causes that most of the royal family members were drawn towards the Aryan ways of life. Conversely, it is stated that from the earliest times, the Brahmins eyed mostly the members of the royal family for conversion. The fact that once the members of royal families could be converted and brought 189

4 within the fold of Hindu faith, it became easier for them to obtain their generosity and facilitate them to influence the subjects subsequently. It may be mentioned that the Brahmins coerced the Koches by crafting a story around their divine ancestry that they descended from the noble lineage of the Kshatriyas and having thrown away their sacred thread in fear of Parasuram, the great son of Jamadagni, a Brahmin ascetic in ancient times. The Kshatriyas were once pursued and killed by the powerful Parasuram. It was also further declared that Bisva himself was the son of God Siva, and not of the humble man, Haria Mandal (Gait, 1990). But it is revealed from the history of Darrang Rajvamsavali that one Haria Mandal, the early ancestor of the Koch royal family was the son of Dambambu Mech a resident of the village of Chikangram, in Khungtaghat pargana of Goalpara district of Assam (Chhetri, 2007). However, having persuaded by the high caste Brahmins, the Koch king along with all his family members and his descendants were converted into Hinduism under the advice of the Brahmins. But the conversion of royal family was then followed by his subjects as well, who later on identified themselves as Rajbangshi in Assam and thereby assumed the Aryan culture and language (Gait, 1990). They were no doubt, converts from the aboriginal Bodo-Mech races. In fact, the conversion of the royal families during this period, made such an impact on the common people that anyone became either Hindus or Muslims. It is evident from the instance of a number of converts into Islam religion. The main cause might be the aversion of a large number of peoples against the king s compassion attitude towards Hinduism. But it is also true that the process of Sanskritization or Hinduisation all over the tracts of Bodo inhabitants was continued without any disruption, probably in order to thwart the conversion into Islam. Besides this, it may be referred that the southern Mech-Bodos generally known as Tripras in Tripura, who were ruling over the old kingdom of Comilla under the title of Manikyas, were also Hindused at an early period (Narjinari, 2009). However, the Hinduised Bodos, not only of Assam but also of its neighbouring countries, gave up their ancient system of religious beliefs, practices, social traditions, culture, etc. The conversion of tribes thus points to a number of the Bodo kings converts and their subjects into the fold of Hinduism (Endle, 1911). Actually, they were once the Bodo group of tribes having believed in their own traditional Bathou religion. So, it may reasonably be conjectured that their tribal culture, language and identity might have started to wipe out from the very past. This also probably caused a growth of social mayhem among them during this period. 190

5 3. Sarania-Kachari Sanskritization In the sixteen century CE the emergence of neo-vaishanavite cult took place. This cult of Srimanta Sankardev had a great influence on a section of the Bodo-Kacharis in the Brahmaputra valley of Assam. It is the religion preaching to give in to One God, called Visnu in the form of Narayan (Kakati, 1989). The system of its worship is mainly based on chanting hymns. However, there is no place of sacrificial worship either to any gods and goddesses or any other spirit. Srimanta Sankardev in his Vaishanavite cult of one God belief used satras, religious preaching places in Kamrup. But due to intolerance policy of the Ahoms against his preaching of Ek- saran-nam dharma (dharma=religion) he then moved to Koch Bihar during the reign of Koch king Nar Narayan in the 16 th century CE where most of the people of that time were already Hinduised. Most likely, they had already been influenced by the prayers and hymns of Srimanta Sankardev. The fact that compared to other prevailing religion at that time, the doctrine of this new faith was probably the liberal. That is why, the tribes people who were said to be very simple and easy bending mind were much attracted towards this new faith of Srimanta Sankardev. In Assam, during that time the rearing and keeping of fowls, ducks, pigs prevalent among the Bodo-Kacharis was considered by Hindu Aryans unclean in their habits. As a result, under the influence of Assamese neighbours, a section of Bodo-Kacharis adopted the Ek saran nam faith of neo-vaishanavite religion of Srimanta Sankardev in the districts of erstwhile Kamrup and Darrang. The task of the conversion which was mainly carried out by the Hindu priests was successful to a great extent. This came to be known publicly from the adoption of the different surnames or titles by a section of Bodo converts after their name. However, their adoption of surnames or titles, like Sarania, Bora, Deka and Das were nothing but only to indicate their conversion into Hinduism. It is stated that having discarded some of their original beliefs and practices, they adopted some ways of life of the fellow-believers of neo-vaishnavite faith which helped them to merge with mainstream of Assamese Hindu society. Afterwards, they did not prefer to speak their own language and even to use their original culture. But their assimilation with the Assamese culture is clear evidence of the fact that they now made prayer either at the Namghar or in the Satras under Sankari Kristi. However, the Sarania-Kacharis once abolished the rearing of pig and eating of pork but their becoming cleaner and better socially or economically remains elusive. They are seen to have lost their aboriginal customs, language, literature, religion, culture, etc. It is also rather unfortunate for them that they could not occupy the upper status of the Hindu society. Furthermore, their re-assimilation into the 191

6 culture of their original fold became very difficult for them of which at later period, they asserted themselves as an independent community of the Bodo-Kacharis. They are now known as Sarania-Kacharis in Assam and are largely found in the districts of Darrang, Odalguri, Nalbari, Baksa and Sonitpur, but the Sarania-Kacharis in particular Kokrajhar district was very less in number as the Brahma movement of Gurudev Kalicharan became obstacle to their mass conversion (Brahma, 1992). So far the process of Sanskritization is concerned in the Hindu social hierarchy, the highest position occupants among the Bodo converts was the Koch but many other tribes remained at lower status. It is also mentionable that although a considerable number of the population of Brahmaputra valley were by then Hindus yet a section of Bodo-Kachari kings in Kamrupa had their traditional Kachari names and maintained their distinct identity for long period of time which is the evidence of their remaining outside the influence of the Hindu faith (Mooshahary, 2008). But the Hindu Brahmins continued to convert the royal families in Kamrupa. This is known from the dramatical conversion of Raja Krishna Chandra, the king of Cachar along with his brother Gobinda Chandra into Hinduism in 1790 CE. They were however proclaimed as Hindu kings of the Kshatriya caste. The subjects then followed their royal family members (Gait, 1990). Undoubtedly a large number of the people became Hindus but they were not bestowed with the status of Kshatriya. 4. Modahis and Totlas Sankritization The process of conversion among the Bodo tribes was unending. Modahis and Totlas were also a section of the Bodo tribes who declared themselves to be separate independent communities of the Bodos in Assam. During this time, the Brahmins pointed out the flaws in their traditional religious beliefs, practices and social system to be the root causes of degrading status of the Bodos. Perhaps for this reason, like Sarania-Kacharis, the Modahis and Totlas also became Hinduised by embracing the neo-vaishanavite faith of Sri Sankardev. But their tribal beliefs and practices were not entirely changed. It is stated that since ages, often calling the non-hindu people, especially the non- Aryans with the derogatory remarks, like the Asuras, Dasas, Mlecchas, etc. were very common. Like other non-aryan people, the Bodos were also loathed by the high caste Hindus. Not only this, they were designated as Mleccha or Mech. The high caste Brahmins invariably regarded them as untouchable and polluted in the society. Actually, the main reason behind their constant conversion into other Hindu religion was probably to 192

7 escape from the racial derogation that was inflicted by the Aryans over the non-aryans or non-hindu people of these periods. In Assam, their mass conversion into Hinduism is evident from the census report of 1881 where their population was indicated into three groups, namely the number of tribal people uninfluenced by Hinduism, those in the process of conversion and those fully converted people (Bijoy 2005). Placing separately of a large number of non-aryan Hindu converts in the census report however, fragmented the Bodo population, and the dwindling of their number was so strong that they are now identified as scheduled tribes in Assam. It may reasonably be said that the Bodo-Kacharis even after conversion to the Hindu faith were given very lowly social status and were continued to be treated as unclean. Their confluence with the Hindu caste people in the various socio-cultural functions was totally forbidden. In addition to the Bodo-Kacharis, various other tribes of Assam, such as Sonowal, Dimasa, Thengal, Rabha, Lalungs, Chutiyas, etc. also came under the clutches of Hinduisation and thereby adopted some Hindu culture. Moreover, it was with the embracing of Hindu culture that they later identified themselves as Hindu. Conclusion Thus, Sankritisation or Hinduisation of the Bodo tribes may be termed as a common phenomenon since their coming into contact with Hindus of the neighbouring regions. Their inclination towards Hindu beliefs and practices, social norms resulted on the gradual Aryanisation of the aboriginal Bodo tribes of Assam. However, the process of conversion had great social impact in the solidarity of the Bodo community. This is apparent from the process of Aryanisation that the Bodos known once as a powerful community were disintegrated into different smaller communities. There occurred an interminglement of Aryan socio-cultural values and practices with prevailing facets of the Bodo tribes. This new culture which later on came to be commonly known as Hindu culture to Bodos was fully developed in the society. This process in fact, brought a gradual onslaught on Bodo culture and language of which most of the Bodo people were identified as Hindu afterward. It is rather unfortunate for Bodo community that they passed through many stages of conversion from centuries to centuries and that resulted in disintegration of the traditional Bodo society. 193

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