Guru Asana: Spiritual Landmark of Assam

Arup Saikia 

(arupsaikia07@gmail.com)

Since the creation of full-fledged human beings, more and less all have supernatural beliefs in unknown or unseen objects or beings. Religion was created based on conviction. Gradually, those convictions or tenets are converted into the rules of society. There must be an object to adore or worship. Initially, the worshipping objects were natural stones, trees, animals, etc. With the growth of conscience and civilisation, gods and goddesses in human form, besides various spiritual structures, are created to be revered on altars. But Guru Asana is a combined structure of many sub-structures, not a simple one. The Vaishnavite scholars of later generations expound or propound many philosophical narratives for its design.

Guru Asana, or Singhaasana, is an architectural marvel of the Assamese Vaishnavite religion. Probably there is no such a big complex altar in other religions or sects like Assamese Guru Asana. Who has created it? The disciples of xatras (monasteries) were skilled in craftsmanship of wood and bamboo, maybe a sudden and unexpected creation of any disciples in xatra.

SPIRITUAL DESCRIPTION:

The sanctum sanctorum in Namghar is the Guru Asana.There are three kinds of Guru Asana: Singhaasana, Garudasana, and Morasaana. Prevalently, “Singhaasana” is established in village Namghars. Guru Asana is made in a pyramidal pattern with four columns erected on four tortoises. Generally with seven layers corresponding to Sapta Baikuntha (seven heavens—Swetabilas, Shantanubilas, Pushpabilas, Pankajbilas, Kanak Danta, Sanatan, and Golok, respectively).

Tortoise is a symbol of the second incarnation of Lord Vishnu. During the churning of the ocean, Lord Vishnu, in the form of a tortoise, lifted the Mandara mountain on His back. The tortoise is a symbol of patience and benevolence. Patience and benevolence are the main traits of devotion. Moreover, a tortoise can deactivate organs inside the body itself. That means a tortoise can keep its limbs inside its shell; like that, a devotee can also suppress greed. So sin can never enter the heart of a devotee. It symbolises self-control from lust. One elephant kept over the tortoise in each column. The elephant behaves or represents as a sinful predator. The elephant is a very strong animal. With demonic strength, the elephant tortures the innocent tortoise. It actually shows the hardships of worldly life. On the top, over the elephant, a lion (Nam Singha) is sculpted on the structure of columns. The lion is not a general animal of forests. It is “Nam Singha,”  a winged lion, inhabitants of holy forest. Whenever a devotee is tortured in the form of a tortoise, God (Nam Singha) incarnates as a saviour to save. When sin appears, the lion in the form of the Lord suppresses the elephant of sin. The three animals on the pillar represent devotion, sin, and dominance, respectively. 

There are 28 lions on the seven floors of the throne. These 28 lions are called the twenty-eight principles. The twenty-eight principles were taught by Lord Krishna to his dear friend Uddhava. These twenty-eight principles are described in the Bhagawat Gita. Lord says, “I myself have confirmed this knowledge by which the 9+5+5+5+1=25 and 3 principles combine to form 28 principles in humans and other living beings. God himself is one of these 28 principles. The first nine elements are nature, being, greatness, ego, sound, touch, form, flavour, and smell. The five organs of activities are foot, hand, speech, productive organ, and anus. The organs of perception are the eye, ear, nose, tongue, and skin. On the other hand, the five elements of the universe are the world, water, fire, air, and sky. The other three attributes are Sattva (goodness, wisdom), Raja (passion, movement), and Tama (darkness, inertia). Finally, the most prominent and important principle is the Supreme Soul, which is omnipresent in the physical and spiritual worlds. This Supreme Soul is the controller of everything. These twenty-eight elements are reigning on the throne, or Guru Asana. All principles are subject to the Supreme Soul. Therefore, all principles serve the Supreme Soul, and we beings also serve the Lord on the throne. One single ”Saki (earthen lamp) is lit by mustard oil in front of Guru Asana. This symbolically represents the one and only God of Vaishnavite monotheism.  But initially, in general Namghars, excluding Satra, seven layers of Guru Asana were very few. The rural people economically construct only three or five layers.

AAMOHI GHAR: The small place on the top of Guru Asana is “Aamohi Ghar.” It is built in temple shape. The shape of the “Aamohi Ghar” is a tradition only, other shapes can also be made. A small canopy is hung above it. The Kirtana or Namghosa is kept there on a scissors like wooden structure called “Thaga.” The non-Sankari xatras of other sanghati can keep their own holy book in “Aamohi Ghar.” It is not compulsory to keep Kirtan or Nam Ghosha only. The holy book is covered with white cloth from top to bottom.The covering cloth is called “Gosain Kapor”—God’s cloth. Sometimes the holy book is wrapped in red fringe, “Gamosa.” The Gamosa of the red fringe has traditional significance in Assamese society. During war with enemies—Mughals, Maan, and among neighbouring kingdoms—the Assamese soldiers fly colourful red Gamosa as a symbol of strength and valour.

The covering of the holy book has spiritual significance also. The “Aar kapur” is used in Bhaona in time of the entry of the actors. The “Aar Kapur” symbolises the division between the world and heaven. Removing “Aar kapur,” the actors enter into the heavenly abode. The holy book in the “Aamohi Ghar” is treated as a heavenly location, using the “Gosain Kapur” as a curtain.

SINGHASANA: The square pedestal of a Guru Asana is made of four tortoises. The fundamental structure is the same for all three kinds of asanas. Lion is placed on top in Singhasana.

GARUDASANA/MORAASANA: The Garuda is a bird, a vehicle of Lord Vishnu. Lord Vishnu comes by Garuda to save devotees in peril. The Garuda is placed over a lion or instead of a lion. Garudasana is mostly used in Kal Sanghati. The same explanation is applicable in terms of “Mora Asana.” “Mora” means peacock. The peacock is a companion of the Lord. Lord Krishna used a peacock feather in His crown. 

Origin: Nobody properly knows when the present structure of Guru Asana was built. Initially, the Guru Asana was known as “Thappana.” It is a very simple structure built by lifting a small wooden plank. Sometimes a small canopy is hung above the wooden altar. Sankardeva, maybe, was the first one who used a one-tier wooden altar. During the lifetime of Sankardeva, although the meaningful and decorated structure of the present era is not available, the simple ”Thapana” served the purpose. The name of Guru Asana (Seat of Mentor) clearly denotes that it’s, starting from Madhavdeva, made by disciples only.

It is not likely that Sankardeva carried with him the present heavy Guru Asana while wandering. This is not affordable and transportable either.

(N.B.-Rupkonwar Jyoti Prasad Aggarwal was shocked and impressed after seeing the cubist and gothic style in the early nineteenth century in Europe. Because Mahapurush Srimanta Sankardeva or his followers applied cubist and gothic styles in “Guru Asana” and “Namghar” before centuries in Assam. The Vaishnava saints and their disciples of that era even never visited Europe either.

IRONY: Really, Namghar and Guru Asana are the rarest materialistic properties of Sankari culture. Nevertheless, the unique and fundamental creation of Sankardeva, he is not very popular outside Assam. This may be a lack of Sankardeva’s any fundamental ideology of religion. For example, Ramanujacharya is known for the theory of qualified monism. Likewise, “Achintya Bheda Abheda” of Chaitanya Dev, “Dvaitadvaita” or differential monism of Nimbarka, Shuddhadvaita of Vallabha, Advaita Vedanta” of Adi Shankaracharya, or dualism of Madhavacharya, etc. But Sankardeva didn’t name or propound any spiritual theory of his own. Moreover, Sankardeva didn’t clearly advocate the “Nirguna” or “Saguna” ideology of Ramanujacharya and Sankaracharya. Neither did he innovate any new ideology. But the sculptures or carved idols in Guru Asana certify a form of spiritual objects. This is “Saguna.” To add more credentials, Sankardeva admitted incarnation and acknowledged the Lord for the cause of all incarnations. Incarnation is itself in form, or “saguna.”. This is, on the other hand, a salient feature of Ramanujacharya’s qualified monism. But Sankardeva repeatedly emphasised the single reality of God like “Advaita Vedanta” (Vedanta of non-dualism.) of Adi Shankaracharya. So Sankardeva is solely committed to neither.  He only practiced general pan-India monotheism of the Bhakti movement and converted it into a sustainable position for Assamese society.

Conclusion: This Guru Asana is the main focal point of the Namghar. When entering the Namghar, everyone first bows down to the Guru Asana and offers devotion. The solemn wisdom of Mahapurusha Srimanta Sankardeva in creating Namghar and establishing “Thapana” has facilitated the process of establishing a close relationship between devotees and God.

Each stage of Guru Asana has determined the nature of attainment of the Lord’s  love and devotion by subduing the body’s enemies, work, anger, greed, and delusion. The idol (sacred book) placed on the throne is eternal. It is never abandoned. Therefore, in front of this heavenly Guru Asana, the devotees, as a council, meditate on the consciousness of the Lord. The devotees listen, chant, and recite the best devotional songs and feel the greatest happiness of attaining the self-realisation of the Lord.

(Arup Saikia is a cultural enthusiast, Bhaona artiste, noted writer, and alumnus of the University of Delhi.)