SOLAR CULTURE AND THE SUN WORSHIPPERS IN PRAGJYOTISHPUR (Ancient Assam) In ancient days Assam was known as Pragjyotishpur and later on as Kamrup. In the Mahabharata and in the Ramayana the name of this kingdom was found mentioned. During the days of the Puranas this kingdom was known as Kamrupa. But in the Kalika Purana both the names are seen simultaneously. The solar culture is found to be the oldest culture in India, on the basis of evidences available in many more literary works. In ancient India the Sun was worshipped specially in Helio Lithik age on the rising sun, stars with rays, swastika, wheel as a symbol of the Sun. “As regards the Sun Cult, we do not find any reference to a temple of the Sun in the Orthodox literature before 5th - 6th century AD. For the first time there are references to a Sun Temple established by Samba at Mulasthana (Multan) on the bank of the river Chandrabhaga in Samba, Bhabishya and other Puranas. The Temple at Multan had been built during the Saka-Kushan period (2nd century BC – 2nd century AD). The tradition of public worship of the Sun in temples was introduced in India by the Magas as attested by the literary references. From the Archaeological evidences, it is clear that many temples with the Sun-icons had been constructed in India under the influence of the Magi priests. The Puranas mentioned above also referred to other Sun temples at Konark and Kalapriya established by the Magis” - (B.K. Sarkar). Hence Surjya is another principal god of sectarian Hindusim and judging from the numbers of extant images, he seems to have been fairly popular in ancient Assam. The Surjya is considered to be presiding deity of the Saura Sect of smarta affiliation. The Surjya Vipra/Davajna Brahmanas of Assam are found to be Sauras as seen and as found to be smarta in the sense “vedic, followers of Sukla Yajurved/Kanna Sakha”. According to Golokeswar Baruah, IAS, in Pragjyotishpur the Sun Worshippers/Daivajna Brahmans have been living since before the time of the Mahabharata war, 1000 BC. Pragjyotish of the Mahabharata fame is a purely astrological name. It is believed that this name was given by the Daivajnas to the country because non else would come conceive such an astrological name for the country. Hence the solar culture starts at this point of time in Pragjyotish. Here the sun was worshipped in three ways as – 1. Param Brahma, 2. King of the planets and 3. Surjya Narayan. The sun god is worshipped as a destroyer of all ailments including leprosy. It is very much clear that the entire atmosphere of Pragjyotishpur was under the cloud of the solar culture. The very name Pragjyotishpur, the land of the eastern astrology points to cultivation of the branch of study. The solar culture is very much closely related to the study of astrology as the calculation in astrology is based on the location/position of the sun during 24 hrs. (from morning to the next day morning) while the earth moves round the sun. This is very much relevant too while calculating the Lagna of a newly born child in the preparation of his/her horoscope by the astrologer. It is found that Shree Shree Sankardeva was a descendant of Surjyabar who was born out of the boon of the sun god received by his father Rajdhar (Guru Charita). “The antiquity of the name Pragjyotisha can’t be traced earlier than Sankhyayana Grhya samgraha which mentions it as sacred country associated with the solar cult.” “The interpretation of the name as a place of eastern astrology is however justified by a number of references to its association with the solar cult and planetary worship. Udayacala of the Samhitas and the Puranas was no other than Pragjyotisha- Kamrupa. The archaeological remains also point to the prevalence of the solar cult. and the existing temple of the Navagrahas in Guwahati and Surjya pahar in Goalpara justify the origin of the name of the land. The Kalika Puranas evidence that Brahma made the first calculation of the stars in pragjyotisha points to the early importance of this place in astrology and astronomy. This is confirmed by a number of Assamese manuscripts dealing with these subjects. There is a grain of truth in the statement that the first astronomical observation was made in Navagraha. The Markandya, Kalika Puran and other puranas point to the prevalence of the solar cult…. It is therefore likely that the name Pragjyotisa is only relic of the prevalence of the solar cult. (HCPA/27). This sun cult in ancient Assam has a great antiquity. The scholars have observed that the Magian culture existed in Pragjyotishpur and the Magis were largely responsible for the growth of the solar cult and planetary worship in the land. The earliest reference of pragjyotisha as a centre of the sun worship is found in the Grhya Sutras. In the Sankhyana Grhyasamgraha it is found that a student should visit the sacred country of Pragjyotisha before sun rise (tato niskramya Pragjyotisam punyadesam upagamya anudita aditya). Here Pragjyotisha is the same as the land of sunrise (Udayacala) of Markandaya Purana (58). Udayacala was another name of Pragjyotisha-Kamrup where according to the same purana (109) stood a temple of the sun. The same reference is found in the Brihatsamhita, based on the geography of the parasara tantra of 1st century AD. The evidence proves that Pragjyotisha-Kamrup attained the celebrity in the sun worship from the early times (source : HCPA). The Markandeya Purana (66) while refereeing to the provision of the solar cult in Kamrup states that Svarocis gave to his son, Vijaya a noble city on the hill in kamrup (source : HCPA). “Among the other Brahmanical deities worshipped in ancient Assam Surjya or Sun occupies a very prominent position. Reference has been made in the Markandaya Purana (109), that when king Rajyabardhana became old and retired to the forest, the Brahmans of his kingdom started austerities for propitiating the sun to get king restored to youth. Then a Gandharva named Sudaman appeared and advised the Brahmanas ‘if you desire, dvijas to propitiate the sun there is a forest named Guruvisala frequented by the Siddhas in the very mountainous Kamrup, go there in haste and perform your propitiations there you shall obtain all your desires. The Brahmanas accordingly came to Kamrup and saw a there a beautiful shrine of sun. They propitiated the god and got the desired results. Taranath history of Buddhism in India contains an important account of Arya Dhitika, a Buddhist monk who flourished as early as 3rd century BC. About this time there lived in Kamrup, a Brahmana named Siddha, who used to worship the sun. Dhitika with his magic power appeared before him as the sun and deliver sermons with a view to converting him to Buddhism. The Brahmana realized the truth, built a Mahacaitya and lavishly entertained the Samghas all round. This surely stands as an evidence to the popularity of the sun warship in ancient Assam.” (Source : The Comprehanshive History of Assam, Vol-I/323). “The Kalika Purana refers to two important seats of the sun worship. It refers to Ravikhetra situated on the hill called tattva to the west of the river Trisrota. This is identified as Shri Suryapahar in the district of Goalpara where contains a large number of sculpture iconographical significance. The most prominent one is in the form of a large outer circle containing one smaller inner circle. Within the inner circle there is figure of a four faced deity who may be identified as god Kashyapa or Prajapati, the father of the suns. Aditi is the consort of Kashyapa and hence his offsprings are known as Adityas. In between the inner circle and the outer circles there are twelve identical figures arranged around the figure of Kashyapa in the form of lotus petals. These are the figures of twelve Adityas or twelve suns. The Kalika Purana further refers to the Citra Saila, also called Pakparvata as a centre of worshiping 9 Grahas, now identified as the Navagraha hill in the city of Guwahati. The present Temple of Navagraha has been constructed during the time of Ahom king Rajeswar Singha in saka 1674. But on the basis of the date of composition of the Kalika purana (infra) the tradition of the Navagraha worship may be traced back to the 9th or 10th century AD. The antiquity of the sun worship in ancient Assam is testified by another verse of the Kalika Purana (38.121) where Vishnu after installing Naraka on the throne of Pragjyotisha says o, son Mahadeva, Brahma and myself are established in this place and candra and surya also reside here permanently” (Dr. H.K. Barpujari). “The tradition of astrological studies remains intimately connected with the sun cult of worshiping surya and the grahas. The name pragjyotisha may be shown to be connected with the practice of astrology. The Kalika Purana says “in the early times Brahma staying here created a star and that is why the city is called Pragjyotisha (38.123) in the light of this, GAIT takes the term Pragjyotisha to mean the city of eastern astrology.” (H. K. Barpujari). As stated by GAIT sir, the sculptures found in the Surjyapahar may be dated 5th/6th century AD (during the reign of Kumar Bhaskar Verma). “The Adicarita (Sankardeva) gives a description of the prevalence of the cult during the Vaishnava period. The sun worship in Assam was affiliated to the cult of Vishnu at a time when in all probability one phase of buddhism mahayana was also introduced.” “There are also a few references to the deity in the epigraphs though no definite invocation is found. In Guwahati grant occurs the expression ‘Aditya Bhattraka’ which no doubt stands for the sun god.” (HCPCA/407). The worshiping of the sun is still vogue amongst the Brahman pujaries for eg.- at the beginning of the puja ceremony Gayatri Mantra jop is done and at the end of the puja ceremony, the sun arghya and chandra arghya are offered. The Gayatri Mantra is nothing but the power of the sun. In the Navagraha puja and jajna it is found at the sun is first worshiped and other grahas are worshipped latter on. Days, nights, weeks, month, suklapakhya, krishnapakhya, uttarayan, dakhinayan, year etc. are calculated from the sun only, in relative to the movement of the earth around the sun. All puja/parvana are seen started on the tithi on which the sun rises. In the hindu jyotish system no pujas are performed in night period except some particular pujas like Sivaratri, Lakshmipuja, Kalipuja and marriage which are performed in night only. Marriage in day time is strictly restricted by the Jyotish Sastra. “The prevalence of the solar cult in ancient Assam is widely proved by the existing remains of the temples dedicated to the sun and many icons of the deity found in Dah-parbatiya Gahpur, Suwalkuchi, Mangaldai, Tezpur, Pandu, Sadiya, Sukreswar, Surjyapahar (where 99,999 sivalingas are lying scattered) and other places of the ancient land. R.D. Benerzee noticed a beautiful figure of the deity in a penal from the ruins at Tezpur and on the basis of other remains in the area, he rightly concluded a gigantic surjya temple existed there.” (HCPA/407). Kamakhya temple in the Nilachal hill was found as a place of sun worship, e.g.- Matangi Devi is worshipped as incharge goddess of the sun, Kamala Devi as goddess of the moon (candra), Bogala Devi as goddess of the Mangala, Tripura Sundari as goddess of Budha, Tara as goddess of Brihaspati, Bhubaneswari as goddess of the Sukra, Dakshina Kali as goddess of Sani, Chinnamasta as goddess of Rahu and Dhumawati as goddess of Ketu graha etc. Here all the goddesses are being worshipped in the respective temples situated at Kamakhya temple. surrounding to satisfy the respective grahas. There are other places of the sun temples as are found in early periods - Negheriting, Malinithan, Lekabali, Dabaka Nagaon, Kandali Rajya Nagaon, Sadiya, Jaysagar Surjya Mandir, Surjya-Madhab Darang, Hoigrib Madhab Mandir, Lauhitya, Janardan mandir Guwahati etc. (source : Surjya and Surjya vipra). We have discussed above the solar culture observed in various places but we have to notice: who are the sun worshippers! Most of the scholars are of the opinion that the solar culture was brought by the Magis to Pragjyotisha (source : HCPA : P.C. Choudhury/ Dr. H.K. Barpujari- Comprehensive history of Assam, Vol-I). In Assam specially in the Brahmaputra Valley, there are two categories of Brahmans of equal status found. They are generally known as the Surjya Vipras and the Chandra Vipras. The Surjya Vipras are generally known as Daivik Brahman/Daivajna Brahmans etc. while the Chandra Vipras are known as the Paitrik Brahmanas. “The goods/materials offered to gods in the shraddha ceremony are generally used to receive by the Surjya Vipras. About the duties/functions of the Daivik Brahmans/the Surjya Vipras are narrated in the preface of the Brahman sanghita by Kashinath Dev Sarma, Siddhanta Ratna as follows : to a perform Jag jajna, Doul, Durgotsav Kalipuja, Vishnu puja etc. including worshipping of all god/goddesses, to receive the shares of the pancha devatas in the shraddha, and to receive the shares of the Vasundhara Saurasha matrika puja, to receive the shares of the Bishwa deva in the Basanta puja and to get into all the hindu people in the DIKSHA mantra. On the other hand the duties/functions of the Paitrik Brahmans/the Chandra Vipras are to perform the Nandimukh shraddha or Dasha sanskar shraddha, ekodista shraddha, to perform the last rites of the deceased, to receive some offerings thereon, to receive some money on prayachitta. The shares of the pretas i.e. “Amannadi kanda” and shares of “the pindadi kanda” are to be due to the Paitrik Brahmans/the Chandra Vipras.”-(‘Surjya’ by Dr. N. P. Bordalai, 2nd eds/P-111). “They (The Surjya Vipras) are the descendants of Sakaldwipiya Brahmins Sakaldwipiya history, but other Brahmins clans consider them to be a lower rank which is not based on facts.” (Source : Sharma, Suresh Kant; Sharma, Usha, eds (2005). Discovery of North-East India; geography, history, culture, religion, politics, sociology, science, education and economy, North-East India 5. Mittal-p. 226). Surjya Vipras/Daivajna Brahmans of Assam are found to be Sauras as seen and as found to be smarta in the sense they are vedic, followers of the Sukla Yajurved/Kanna Sakha. They undergo the Dasha Sanskaras in the sense “Janmanat jayate sudra sanskarat dvija uchyate Brahmong janatiti brahmanah” (one is born as sudra, from the sanskar one is known is dvija and one who knows the brahma is called brahmana). It is worth mentioning that as per Graha Jamal during the Dwapar Yug before the birth of Shri krishna there were irreligious, impious, ungodly condition in the society in India. That is why Shri Krishna had to take birth in Mathura on the principle “yada yadahi dharmashya glanir bhawati bharata, abhyuthanam adharmashya tadatmanong srijamyahang…” etc. Meaning when there is chaos in religion oh, bharata, I take birth to save the honest ones, to kill the wicked ones etc. It is known that before His birth, the Gayatri mantra was forgotten by the brahmanas at that time. And the vedic culture was about to be dropped. That is why Shri Krishna got birth to restore the vedic culture and with the help of his son Samba (in this guise through a curse) Shri Krishna brought the superior Brahmans called Maga Brahmans /Magi priests from Saka Dwipa which was Sourastra, its present name is Gujrat but there is difference of opinion in the matter. They are known as saka Dwipi Brahmans/Surjya Vipras etc. The chaos in the religion/in the society at that time has been well described in the Devi Bhagawata a mahapuran, 12 skandha Chapter 9. It is obvious that the Swaka Dwipi Brahmans were of superior qualities than other Brahmans in India. And it was acknowledged by Shri Krishna, therefore they were brought to Jambu Dwipa with the help of his son Samba. The above story is also found in the Samba Puran, Bhabisya Puran and other important Purans. The story as described in the Samba Puran- Samba, a son of Shri Krishna was stricken with leprosy as he was cursed by his father Shri Krishna. Samba was cured of the disease through the worship of the sun and he erected at temple of the sun god at mitravana on the bank of the river Chandrabhaga. As non of the local Brahmans was authorized to worship the sun god as they were declared ‘Debal’ at that time at Jambu Dwipa as recorded in the Samba Puran Page no.-160, chapter no.-26. The saka Dwipi Brahmans were known as Maga Brahmans/Magi priest while they were at Saka Dwipa and they were also known as ‘Surjya Vipras’ when they arrived in Jambudwip (Skonda Puran, Nagar Khanda, Page no.-4329). The Magas did not confine themselves to Sambapura/Mitraban, they soon spread over parts of India, eg.- they were known at Swaradwipa as Vedagni, at saka Dwipa as siddhati, at Bhumadhya Pradesh as brahmachari, at Dwarakapur as Daivajna, at Dravir and Mithila as graha vipra, at Dharmanga Pradesh as dharma bakta, at Panchal as Sastri, at Saraswat as Subhamukha, at Gandhar as Chitrapandit, at Trihut as Tithibat, at Kamrupa or Natak as Rikshmasushak, at Rudralaya as Jyotishi Brahmana, at Brahma Pradesh as Bidhidharaka, at Babhrate as Jogbetta, at Netal Pradesh as Devapujaka, at Rarha Pradesh as Upadhya, at Gaya Pradesh as Tantradharaka, at Kalinga Pradesh as Jnayavipra, at Goura Pradesh as Acharya etc. (Source : Brahma Jaml). They are awarded 21 titles, eg.- 1) Sambatsari, 2) Jyotishi, 3) Daivajna, 4) Ganak, 5) Graha Vipra, 6) Dwija Srestha, 7) Sarba Sastra Visarada, 8) Acharya, 9) Brahmanendra, 10) Ghatak, 11) Sarba Vedika, 12) Sukhi, 13) Sakhi, 14) Barenya, 15) Agni, 16) Sat-Karma, 17) Graha Bhusura, 18) Mauhurtiki, 19) Mauhurtagyani, 20) Kartantiki, 21) Grahangsha Brahmana. (source : Brahma Sidhanta). The composers of the Rig Ved are found to be the Swaka Dwipi Brahmans and another name of the Rig Ved is Sakal Sanghita to commerate the name of Saka Rishi. While describing the physical geography of India in the Vishnu Purana the saka Dwipi Brahmans are shown as superior Brahmans amongst all other Brahmans as described in 2nd part, 4th chapter, slok 69-70. It is expressly laid down in the Brihat Samhita that it was the The Magas who were entitled to install ceremonially the images of the Surjya in temples. Assam abounds in images of the Surjya belonging to the mediaeval and the earlier periods. It is therefore obvious that the descendants of the Maga Brahmans settled in large numbers in this tract, i.e. Brahmaputra Valley. In the Navagraha mandir, Guwahati, it is found that the Surjya Vipra are priests there at. In the Kamakhya temple a Surjya Vipra viz Kendukalai was the first priest appointed by the Koch king Naranarayana during his rule. In the present Kamakhya temple now also priests are found to be Daivajna (Ganak) (Source: Saktipith Kamakhya by Manik Chandrad Bhattacharya). In the earliest period as well as mediaeval age particularly during the rule of the Koch kings and the Ahom kings, the Surjya Vipras/Daivajna Brahmans were held in high esteem . Some of the Daivajna Brahmans were with the royal courts as a specialist in astrology/astronomy, politics, religion, medicines, music, literature and as priests etc. The Assamese Daivajna Brahmans being the followers of the Sukla Yajurved, were judged best Brahmans in the society and in the royal courts (Yujurvedi Brahmans are superior of all the Brahmans- Padma Puran, 63 chapter, slok no. 42). “The Daivajnas of Assam have contributed a great deal to the uplift of their motherland, mainly in the cultural and political spheres; and a few distinguished names may be mentioned as examples : Srijut Harakanta Majindar Baruah sadar amin of Sonamua family, author of Assam Buranji, published by D.H.A.S.: Rai Bahadur Srijut Madhab Chandra Bordoloi of Rudrakhari family, the editor and publisher of Madhab Kandali’s Ramayana in Assamese; Srijut Radhanath Changkakati of Chakradhar family, founder of the English weekly “Times of Assam”; Srijut Rajani Kanta Bardoloi of Bijoykhari family, premier Assamese novelist; Srijut Nabin Chandra Bardoloi of Rudrakhari family, a patriot and a man of letters; Srijut Kriti Nath Bardoloi, a reputed musician, versed both in the theory and practice of the art and a man of letters; Mrs. Nalinibala Devi of Rudrakhari family, poetess; and Srijut Gopinath Bardoloi of Uzir family, the Prime Minister of Assam under the Government of India Act of 1935. – S.K. Bhuyan, 23-12-1946”. “In the spiritual world from among the Daivajnas, the three great luminaries are the three brothers, Harihar, Haribar and Haricharan. But the most brilliant was Shri Shri Bangshi Gopal Guru who was a descendant of Haribar’s branch. It is he who founded the famous Kuruabahi Satra, (Hindu Vaisnava monastery). He established several other satras. But what is most important is the fact that it is from him that the principal chari satras (four monasteries), Auni-Ati, Garamur, Kamalabari and Dakshin pat satras of Assam have arisen. These four notable satras and Kuruabahi satra are providing spiritual light and culture to lakhs of people in Assam in the eastern region of India. These have been contributing to spiritual and religious unity of people”- (Surjya and Surjya Vipra/ (9). The lyrics of Dr. N. P. Bardoloi and Mukul Barua are pervading the air of Assam. Hem Barau, ex M.P. and a man of letters is hailing from a Daivajna family. Some of the Daivajna Brahmans were brought during the Ahom rule and the Koch king rule from Kanauj and Gour Pradesh and they were given settlement in Assam out of which some distinguished Daivajna Brahmans were honored with gifts of Upabit/Jeneu made of gold and with titles like Surjya Khari, Bardoloi, Sagar Khari/Samudra Khari etc. Patanjali, Panini and Chanakya were Surjya Vipra/Daivajna Brahmans. In spite, some Assamese historians have made efforts to defame the Surjya Vipras/Daivajna Brahmans mostly without conducting proper enquiries and research works on them, as a result of which the position of the Surjya Vipras/Daivajna Brahmans in the society is found to be uncomfortable and the students and researchers are fed some wrong data on the Surjya Vipras/Daivajna Brahmans which are to be checked by the authorities concerned. (Khagendra Nath Dev Sarma), President, Brahman Mahasabha, Asom C/o House No.-2, Durga Mandir Path, Hatigaon, Guwahati-38 Ph : 98543-02681