Negotiating Religion and Power: Quotidian Conflicts between the Ahom State and neo-Vaishnavism
DOI:
https://doi.org/10.31305/rrijm.2023.v08.n11.025Keywords:
Ahom State, Power, Neo-Vaishnavism, Quotidian Conflict, Medieval AssamAbstract
Religious beliefs are enmeshed in the state-making processes. This theme is relatively understudied in the context of medieval Assam. Older historical works by scholars such as S.N. Sarma, Maheswar Neog, Amalendu Guha and D. Nath have enriched our knowledge on Vaishnavism and the Ahom state but there remains a scope for further exploration of the interlinkages between state, power, and religion in the broader state-making process. Religious beliefs impact existing power relations. Earlier scholars, by focusing on the persecution of Vaishnavite monasteries under the Ahom King Gadadhar Singha (1681-1696) and the later Moamaria rebellions, largely ignored the more quotidian attempts of the Ahom state to regulate religious beliefs which appeared prejudicial to its authority. This paper seeks to emphasise the significance of everyday tension and conflict which characterised the relation between Neo-Vaishnavite institutions and tribal configurations, and between the State and the Neo-Vaishnavite order; thereby shedding light on the quotidian processes of state-making in medieval Assam. State regulation extended beyond religious beliefs to religious leaders (through persecution of religious preachers, surveillance of monasteries, intervention in inter-monastery conflicts) lest they became the focal point for harbouring disaffected elements and thereby become a threat to the authority of the state. The Ahom state did not limit itself to regulation but would, at times, even come into negotiated arrangements with various disparate elements to maintain its authority. The state also attempted to nudge different social and religious groups towards state-sanctioned orthodox practices (such as idol worship) through long-term negotiations. Thus, the paper argues that the state tolerated, and at times encouraged, Neo-Vaishnavism and attempted to restructure religious beliefs to fit its viewpoint of a hierarchical society at whose apex stood the king, who ultimately made decisions regarding the legitimacy of religious traditions.
References
James Laine, Meta-Religion: Religion and Power in World History, California, University of California Press, 2014, pp. 233-235.
Satyendranath Sarma, The Neo-Vaisnavite Movement and the Satra Institution of Assam, Guwahati, Department of Publication Gauhati University, 1966, p. 185.
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Ibid, pp. 180-181.
Ibid, p. 19.
Ibid, p. 72.
Amalendu Guha, Medieval and Early Colonial Assam: Society, Polity and Economy, Guwahati, Anwesha Publication, 1991, Reprint, 2015, p. 109.
This conflict with the Buddhists was a feature of Neo-Vaishnavism since its inception. Sankaradeva in his work states that Buddha destroyed the Vedic way of life and everyone became involved in heretical scriptures. When God (Vishnu) is incarnated as Kalki he will kill all barbarians who don’t follow Hindu usage, along with the Buddhists who destroyed the Vedic way of life. See, Sankaradeva, Kirtan-Ghosa, p. 85.
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We may read it as being done to quieten qualms created amongst the populace due to the execution of a Vaishnavite preacher. But there is too little detail to draw out any deduction.
Maheswar Neog states that according to Satra chronicles the incident took place in 1650 in the reign of Surampha while according to Maniram Dewan it took place in 1701 during Gadadhar Singha’s annual sraddha.
According to Neog it was 240.
Sristidhar Dutta, The Mataks and their Kingdom: Castes and Tribes of Assam, Allahabad, Chugh Publications, 1985, pp. 75-76; Maheswar Neog, Socio-Political Events in Assam Leading to the Militancy of the Mayamariya Vaisnavas, New Delhi, K P Bagchi & Company, 1982, pp. 31-32.
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One of the five councillors (Patra-mantris) who were the most powerful administrative officers in the Ahom kingdom.
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Tungkhungia Buranji, (tr. & ed.) S.K. Bhuyan, pp. 32-34.
Ibid, p. 41.
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Sarma, The Neo-Vaisnavite Movement and the Satra Institution of Assam, p. 77.
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Narendra Nath Dutta, Obscure Religious Practices: Among some Vaisnavas of Assam, Calcutta, Punthi Pustak, 1990, pp. 87-88.
See, Richard M. Eaton, ‘Temple Desecration and Indo-Muslim States’, Journal of Islamic Studies, Vol. 11, No. 3, 2000, pp. 283-319.
Sadar-Amin, Assam Buranji, (ed.) Suryya Kumar Bhuyan, p. 63; Satsari Assam Buranji: A collection of seven old Assamese Buranjis or chronicles with Synopses in Assamese, (ed.) Suryya Kumar Bhuyan, Guwahati, University of Gauhati, Department of Publication, 1960, pp. 121-122.
H.K. Barpujari (ed.), The Comprehensive History of Assam, vol. III, Guwahati, Publication Board Assam, 1994, p. 226.
Barpujari (ed.), The Comprehensive History of Assam, vol. III, p. 236.
Maheswar Neog, Sankaradeva and his Times: Early History of the Vaisnava Faith and Movement in Assam, Guwahati, Department of Publication Gauhati University, 1965, p. 315.
Sarma, The Neo-Vaisnavite Movement and the Satra Institution of Assam, p. 21.
Neog, Sankaradeva and his Times, pp. 320-321.
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Tungkhungia Buranji, (tr. & ed.) S.K. Bhuyan, p. 34.
Ahom-Buranji – From the Earliest Time to the End of the Ahom Rule, (ed. and tr.) Golab Chandra Barua, Calcutta, Baptist Mission Press, 1930, p. 270.
Tungkhungia Buranji, (tr. & ed.) S.K. Bhuyan, p. 28.
Ahom-Buranji, (ed. and tr.) Barua, p. 270.
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