The Ahom legacy: Crafting Assamese society through time

 Dipak Kurmi

(The writer can be reached at dipaknewslive@gmail.com)

The Thai civilization, formed before 2500 BC, stands as a venerable and expansive entity. The primary regions inhabited by the Thai people encompass the southern parts of the People’s Republic of China, including Yunnan, Guanji, and Guandung Provinces. They extend to the northern and north-western areas of Vietnam, such as Quang Ninh, Lang Son, Cao Bang, Bac Can, Hoang Lien Son, Lai Chav, Son La, West Thanh Hoa and Naghe Tinh Provinces. The Thai presence is prevalent in almost the entire region of the Lao People’s Democratic Republic, the Royal Kingdom of Thailand (Muang Thai), Union of Burma, Northern Shan State, Southern Shan States, Khamti Long of Kachin State, Mugong, Bhamo, Myitkyina Mong Wong, Singkaling Khamti, and Song Sup of the Sagaing division of Hukwang province along the banks of the Chindwin River from Ta Mu near the Manipur border. Additionally, Thai communities exist in Indias Upper Assam and Eastern Arunachal Pradesh. In India, various strands of the Thai people, such as the Khamti, Turung, Phakiyal, Khamyang, Nor, among others, coexist, with the Ahoms emerging as the most prominent among them.

The arrival of Ahom Swargadew Chaolung Sukapha in the year 1228 AD signifies a pivotal moment in the history of North East India, laying the foundation for the conception of the Assamese society as recognized today. From the day of their arrival until the Treaty of Yandabo, the Ahoms unified seven princely territories into a singular kingdom, exercising rule over the region for nearly 600 years. The Ahoms not only governed with principles of generosity, secularism, and cultural tolerance, but also introduced their language, literature, and culture. The Assamese society, shaped by the Ahom rulers, was fortified by a commitment to non-discrimination based on caste or creed, imparting a similar character to its language and culture. Beyond language and culture, the Ahoms significantly contributed to every facet of Assamese society, encompassing religion, education, as well as the architecture and sculptures of the region. This paper will delve into various aspects of the Ahoms’ contributions, particularly focusing on their role in shaping the Assamese society.

The sculptures, along with the Dev-Devalayas and the royal palaces constructed during the 600-year-rule of the Ahom Kings, showcase a rich heritage of art and culture. The dynamics of art and culture are inherently dynamic, with the growth of architecture and sculpture gaining prominence during the Ahom rule. Despite extensive discussions and efforts in this regard, there remains ample scope for further exploration. Within the limitations of this paper, our primary focus will be on the architecture and sculpture evident in the archaeological palaces and monuments built by the Ahom Swargadews.

Initially, the language of the Court among the Ahom Royals was the Ahom language. However, it was eventually supplanted by Assamese. Over time, the Ahom speakers assimilated into the Assamese-speaking population of the region. Ahom words, expressions, and ideas, nevertheless, seamlessly integrated in the Assamese language and literature, notably through the Buranjis.

The archaeological monuments from the Ahom era can be categorized into dol-devalayas, royal palaces, stone bridges, ‘Maidam,’ ‘Garh,’ and ‘Aali.’ Among the pucca monuments built during the Ahom era, dol-devalayas dominate in quantity. The oldest of these devalayas, the Naag Shankar Devalaya, constructed in 1480 AD under the command of Swargadew Susenpha, holds a significant place in Ahom history. Noteworthy Dol-Constructions include Siva Dol, Devi Dol, Vishnu Dol, Ganesh Mandir, and Sri Surya Mandir at Sibsagar. Joysagar features three Dols – Joy Dol, Vishnu Dol, and Siva Dol – constructed along the west bank of the Joysagar Pukhuri. Negheriting in Dergaon hosts the Siva Dol, showcasing temples of Devi, Vishnu, Shri Ganesh, and Surya in all four directions. The Joysagar’s Joy Dol stands out for its exemplary structure. The Nati Gukhai Dol, located west of Gaurisagar Pukhuri, is a small dol built in the distinctive Gauri style, highlighting burnt earth as a signature of Ahom architecture. The historical documentation describes the structure of Dols in three parts: a) Naatghar, b) Jagmohan, c) Garbhankho. Beyond these, numerous dols were constructed in Jorhat, Golaghat, Tinsukia, Dibrugarh, and Lower Kamrup districts. Drawing inspiration from North India’s Naagar Shaili, the construction of these Dols involved the use of bricks and stones from the Naga Hills. Additionally, Mortar was created using a mixture of Mustard Oil, Copal, jaggery, fish, limestone, and Urad Dal.

Three palaces stand as testament to the rule of the Ahom Kings: Kareng Ghar in Garh Gaon, Rang Ghar in the Ahom capital Rangpur, and Talatal Ghar. The construction methods employed in these structures provide insights into the architectural practices of that era. Notably influenced by Mughal architecture, Kareng Ghar and Talatal Ghar showcase the remarkable craftsmanship and skills of the builders. Both palaces are expansive seven-story complexes, featuring three storeys below the ground, three above, and an additional storey at ground level. While access to the underground levels of Talatal Ghar has been sealed for many years, the flat-shaped bricks used in the construction of both buildings reveal a distinct architectural style. Adjacent to Talatal Ghar, the two-story Rang Ghar boasts a series of arched entrances at its base and is crowned with a decorative pair of carved stone crocodiles on the roof.

Ahom architecture stands out with its unique distinction and specialty, incorporating a blend of stones, bricks, wood, and burnt/hardened earth. The walls of these monuments are adorned with a diverse array of creeper plants, flowers, leaves, animals and prominent figures from various regions, as well as depictions of the general crowd and gods and goddesses. Despite the inevitable deterioration of many sculptures over time, the relics still resonate with the echoes of ancient artisanship. The grandeur of the sculptures gracing the walls of the Joy Dol is particularly abundant, showcasing the stone art of the era and breathing life into a magnificent dream. Additionally, statues crafted from burnt and hardened earth enhance the spectacle, with special mention given to the statues of the Naati Gukhai Dol. Some statues were also fashioned from locally made mortar, shaped and affixed along the walls of these archaeological monuments.

As the Head of the State, the King undertook tours to various parts of the Kingdom for administrative and war purposes. During the medieval period in Assam, travel and transport were considerably less advanced compared to other regions in India. Many means of travel and transport, common in other parts of the country, were unfamiliar to the people of Assam. In response, the Ahoms implemented measures to facilitate smooth governance. They constructed well-maintained and broad roads for communication and transport, established a postal system, opened markets, built towns and temples, and undertook the reconstruction of villages. These initiatives aimed at reorganizing the social life of the peasantry had far-reaching political, economic, social, and cultural consequences. The developments brought people together, fostered bonds of national unity, and cultivated a sense of oneness. Social contacts, cultural exchanges, and commercial interactions flourished, as areas of contact expanded, contributing to an overall improvement in the amenities of life.

The Ahoms made a significant contribution through the compilation of Buranji, marking one of their greatest achievements. In the form of Buranji, all political, social, and historical events – both favourable and unfavorable – were meticulously recorded and preserved. These Buranjis serve as invaluable sources of information, offering insights into the societal, cultural, and political advancements that transpired during the reign of the Ahom dynasty.

The Ahoms kingdom implemented the Khel system to streamline their administration, incorporating paiks and a hierarchical structure of officers. Each male subject was required to gain experience in either the state service or the military, contributing their assistance during specific issues, needs, and requirements. The paik system eliminated the need for maintaining a large standing army at the headquarters, even during times of peace, reducing significant expenses for the Exchequer. Officers had a contingent of paiks at their disposal, responsible for tending to their lands and ensuring the production of necessary crops. In times of emergency, prompt and stringent measures were taken to mobilize villagers, urging them to exert maximum efforts in growing more food.

The administration of stringent punishments with great severity resulted in a noticeable reduction in crimes and the effective maintenance of law and order. The fear of inevitable consequences for violating the established laws kept people in check. Oversight of the judicial system was in the hands of various high-level officers, who were entrusted with ensuring its efficiency.

The Ahom Era commenced with the arrival of Swargadew Sukapha in the Brahmaputra Valley, following his challenging journey from Mong Mao through Myanmar, traversing the Patkai Hills. This period marked a profound transformation in Assamese culture, literature, and tradition. Swargadew Sukapha not only enriched the existing elements, but also laid the foundation for what we recognize today as Assamese society. Unfortunately, numerous remarkable Ahom monuments have been lost over time, succumbing to various reasons, including both man-made and natural disasters – from Burmese invasions to the era of Indian independence. Despite these challenges, there seems to be a lack of awareness and active efforts in conserving and preserving these historical landmarks. It is imperative to cultivate a sense of urgency in safeguarding these monuments, as they embody the architecture and sculptures that intricately weave the history and culture of Assam.