CHAPTER - 6

CHAPTER-6

ROLE OF &AIVISM IN SOCIO CULTURAL

LIFE OF THE VALLEY

SI. Page
Contents
No. No.

6.1 RELIGIOUS FUNCTIONS AND FESTIVALS 207-214

6. l.a)RongMiBihu 208-211
6.1 ,b) Bhatheli 211-214

6.2 &AIVISM IN FOLK-CULTURE 214-221

6.2.a) Linga puja 215-218
6.2.b) Social relation and Siva-Parvati 218-221

6.3 SAIVA LITERATURE OF THE VALLEY 221-224

6.4 SAIVA FESTIVALS 224-231

6.4.a) tfivaratri 226-230
6.4.b) Kavadi 230-231
 CHAPTER-6

ROLE OF SATVISM IN SOCIO CULTURAL

LIFE OF THE VALLEY

In Brahmaputra Valley the body of Saivism consists of two elements—

one is belief and other is ritual. The belief in a supernatural being inspired

man to perform rituals, from which socio-cultural activities begin. The ritual

moved man to discover a profound meaning of life. Saivism is not only

accepted as a religion in Brahmaputra Valley but it is the code of conduct and

every activity has to proceed through Saivism. As Saivism is a cult of fertility

it is invariably associated with the inhabitant of this Valley, because most of

the inhabitant of this Valley is cultivator, their source of livelihood is

cultivation. Their rituals and festivals are relate with various agricultural

operations. As man is a social animal by birth, so their knowledge, beliefs,

custom, morality and other habits are obtained only as a member of the given

society. Religion can’t exist without society and culture and society and

culture can’t grow without religion. Culture is regarded as group behaviour

and in group behaviour only social activities are formed, which is regarded

as mirror of the society. The basis of culture is religion as religion provides

us the format of living. Religion is a socio cultural institution. It is a way of

life.

6.1 RELIGIOUS FUNCTIONS AND FESTIVALS:

Saivism is prominent in all the religious functions and festivals of this

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Valley. It is observed that these functions are divided into various types as

seasonal function, Calendared function, domestic function, community

functions etc. These functions are observed either in pre-harvesting period

or in post-harvesting period, which are more or less related with the cult of

fertility. As a fertility cult Saivism plays an important role in these festivals

and influenced the socio-cultural aspect of the inhabitants. We may consider

some of the festivals :

6. La) RongMiBihu:

It is observed for seven days which starts from 14th April. RongMiBihu

is the spring festival of the Brahmaputra Valley, where various religious

activities are performed. It is mainly perform to increase good number of

crops. The people of this Valley believe that if they celebrate this festival

then mother earth will yield more crops. Celebration of this bihu increases

the reproductive power. The folk of this Valley performs various rites to

activate this female power. Even they identify linga as the symbol of

cultivation and yoni as the symbol of Mother Earth.

The first day ofthe RongMi Bihu is called ‘ Garu-Bihu ’ which meant for

cattle. On this day the people of this Valley worship Siva as the Lord of earth.

In the morning people make some vegetable chains of gourd, brinjal etc. for

the cattle. These brinjals and gourds are given the shape of‘Trisula which

is called 'Chat This is done to appease Lord Rudra for the well-being of the
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cattle. According to the folk-believe it will save their cattle from the fall of

lighting. They usually write a mantra for the well health of the cattle on a

Nahar or bilva tree leaf, which is stuck on the wall of the cowshed. The

mantra is as follows —

“Deva Deva MahMeva Nilgriva JatMhar,

BM-Bristi Hara Deva MahMeva Namahstute ” \

Translation : “O’ Lord Mahadeva you have blue neck and matted hair, the

Lord of thunder we bowdown to you.” Again on the Garu Bihu day villagers

exchange the vegetable chain and dighlati (indigenous small tree) and they

forgive each other for their misdeeds. This is how they penetrate mutual

understanding and brotherhood. They also regarded dighlati as very sacred.

People believe that if they bit the cattle by the stroke of dighlati then Prakriti

Devi (Nature) will be satisfied by their deeds and bless them. Even they made

the stick of the ‘dhol ’ (musical instrument) by dighlati and believe that the

sound of the 'dhol5 will satisfied

/
Prakriti Devi.

Again in the seventh day ofBihu festival the women folk observe another

rite of collecting ‘Shat Shak’ (seven types of herbs). This rite is mainly

performed in lower part of the Brahmaputra Valley. The women folk sing

some folk song when they go out for collecting herbs. They describe in these

songs that Goddess Parvati used to come down to earth to collect such herbs

and God Siva even don’t stopped her doing so. The English translation of

such type of song which is sung in this rite is as follows :

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“The Earth is full of herbs O’ Lord, Mother Parvati comes to collect

herbs here and Lord Siva (Devata) could not say anything on that2.” The song

shows that even to collect herbs for curry women look for God Siva and

Parvati’s involvement. Along with Siva and Parvati they also pray to mother

earth.

The peasants of this Valley regarded Siva as Krishi Devata (Lord of

Agriculture) and they celebrate bihu to appease Lord Siva and Parvati. Fertility

is necessary for cultivation and to make the land fertile all men and women

dance together, they work together for abundant harvest. In the process they

sung a typical song where the entire social and cultural life of the people of

the Brahmaputra Valley is described poetically. In course oftime, these songs

are called ‘Bihugeet and locate itself in the heart ofyoung generation where

they express each others emotion keeping parity with religion. The main

theme of these songs is that “love rests in union and union rests in creation.”

“First God creates the universe with millions ofteeming beings,

He himself is love incarnates and kindles the fire within. How

can we then escape the flame ?”

One significant point ofthis festival is that people offer Bihuwm (towel)

to each other. The women folk offer Bihuwm to Lord Siva in their respective

shrine and seek blessing for the entire family. On the tfivadevalayas Sivapuja

is organized and people offer Bihuwm to tfivaliriga, specially the girls believe

that if they do so they will get good groom. Offering Bihuwm is not meant
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only for God, but for the elderly people also, which helps to maintain order

and discipline in society. Lord Siva is not supposed here as a supernatural

being but He is the one common man who has supernatural power. He is

regarded as the Head of the family, as the involvement of the head of the

family is very essential to run the family smoothly, so the involvement of

Lord Siva in social ceremonies is very much indispensable to maintain

integrity and harmony in the society. They welcome the New Year collectively

and work together for the upliftment of the society.

6.1.b) Bhatheli Utsav:

Another celebration is observed in the Bihu festival which is called

Bhatheli in Assamese language. The Bhatheli Utsav is also known as

Bhaitheli, Bhutheli, Bah-Puja, Bah-Biya, Bhetheli, Pawratola, Dahar etc.

These names are different for different areas of Brahmaputra Valley but the

rites and rituals are same and commonly it might be call bamboo worship. It

is a form ofLihga or Phallic worship. It may also be regarded as a transition

of tree worship. On the first day ofBihu the villager take up bamboo with its

root and keep it in their respective shrine. In some areas two bamboos are

collected one stands for Siva and another stands for Parvati. They also arranged

a symbolic marriage of Siva and Parvati. That is why the rite is called Bah-

biya (bamboo marriage). After completing all rites they throw away the

bamboo in water. This symbolic marriage is very famous the Tangla area of
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Darrang district. In some other areas of Brahmaputra Valley instead of Siva

Parvati the marriage ceremony ofBeula and Lakhindar is solemnised. In Tangla

area on the 6th day of the month of Bohag people observe the symbolic

marriage of Siva-Parvati and on the 8th day ofBohag they observe the marriage

of Beula-Lakhindar. In the Bajali area of Barpeta district a collectivepuja is

organised in this occasion on the 7th day of Bohag Bihu. They sing some

special song In collecting money for this puja one such type of song is-

‘karpara ahila atithi kalaino jowa

Mahadevar nam patiso jipara di jowa’4.

Translation: ‘Where from you come respected guest or traveller where do

you want to go, we are going to arrange a feast for Mahadeva you may give

whatever you want.’ In this puja people arrange certain mela (fair). This type

of mela helps the village to develop self-sufficiency in economic sphere.

People comes from different parts of these Valley to attend the tfivapuja

and buy their necessary commodities which works as financial assistance

for the villagers. In this puja some sports and cultural competitions are also

held through which sportsmanship spirit in young generation is developed.

Even the villagers set a competition of making the tallest pawra (bamboo

which is regarded as idol) in this puja. People bring different pawra from

different areas and set aside in a piple’s tree competitors also join several

bamboos to make the highest height of the pawra. The winners of the

competition get prizes from the puja management committee.

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Another similar rite is observed in the $iva devalaya called Sri

Srikujideo Devalay of Bajali Sub-division. This rite is called Dakar which

means bow down to Lord Siva {Da means - Salutation and Har means -

Siva). In this feast a bamboo is decorated with various colourful cloths like

pawratola utsav and that bamboo is called Siiva Gosain or Dakar Gosmn.

Before they collect the bamboo for Dakar, people pray to the Lord ofbamboo

who is Siva and offer Naiveddya to him. On the sixth day of Bohag villagers

offer Bihuwan to Dakar Gosain. After completingpujaiht Dakar is carried

out from the Devalay to each household, where the householder offerspuja

to Lord Siva in the form of bamboo. That is why all people of Brahmaputra

Valley regarded bamboo as vary sacred. In the daily life ofthe peasant, bamboo

is vary essential to ran agricultural activity. On the way of the religious

procession people sing various religious songs related with Siva and Parvati,

which may be called tfivavandana. So this is a different kind of festival

where people worship Lord Siva in the form of essential commodity. In these

festivals people gathered and discuss the problem of society, arrange social

meeting and work together for the betterment of the society. Through the

simple principles of Saivism people bent their hands for charity. This type of

feast is not only observed in one area but it is spreaded the whole Valley of

Brahmaputra.

In Magh-Bihu also people worship Lord Siva, actually the Magh Bihu

begins with an oblation to Siva. This Bihu is observed in the month ofMagh

which starts from 14th January. On the first day of Magh people fired in the
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Meji made of dry banana leafs. They offer Ahuti (oblation) in the name of

Rudra (Siva). He is worshipped as ‘Hutashan the Lord of fire. People

worship in the burning meji and chant the mantra “Agning prajjvalitang

vande chaturbarna-Hutasanang. Suwarna varnamamalang jyoti rupang

namahstute"*.

6.2 SAIVISM IN FOLK CULTURE:

The whole picture of Saivism is reflected in the folk-culture of this

Valley. In this connection, the Philosophy of Saivism can be explained from

two points of view. One is the philosophical point of view and another is

socio-eultural point of view. Philosophically Saivism is that theory where

Lord Siva is treated as the supreme reality who releases the soul from all

kinds of sufferings. On the other hand in the folk-culture of this Valley Siva

is treated as a peasant, a layman. He is mainly supposed as a God of domestic

affair, who pleased by a little devotion and blessed people for good. According

to Lord’s nature and character the folk-creed gives various names ofHim as

Burha-gosain, Bhangura-gusain, Pagala-gosain, Bhola-nath, Mahesvar,

Mahayogi etc. In all forms of Lord Siva He has been picturised as addicted

to bhang (opium).

In the rural areas people worship Siva as Burha-gosain by offering Him

a bench ofbanana, opium, rice-dal etc. He is treated as the Lord ofAgriculture

and so all agricultural products are first offered to Him. Siva as a deity is
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very famous and honoured by the women of this Valley. They believed that

every late-night Burha-gosain used to come to their house and if He found

any dirty object in their house as well as in their compound He will get

offended. So they maintain discipline and hygiene in their house to please

the God for health and wealth. Lord will be pleased by their devotion only

when they keep everything neat and clean specially the entrance ofthe house.

It has been analysed that actually this is the art ofpreserving health or hygiene

among the uneducated people in the name of religious compulsion.

6.2„a) Lingo puja:

Siva is again very popular among the young generation. It is generally

believed that if one worship Him by offering Bilva (wood apple) leaf then

he or she will get good spouse. To have a good life partner everyone offers

milk and pours milk on the phallic symbol called lihga on Siva Chaturdasi

tithi. Siva is regarded as the God of fertility, so Phallic worship is the most

convenient way of worshipping Him. Instead of Siva and Parvati (consort of

Siva) people worship the Lihga and Yoni. The cult ofPhallic worship is closely

associated with cult ofPillar worshipping. People in the ancient time believed

that everything ofthe universe is orderly maintained by one God, who is the

centre of force. He is worshipped by a vertical pillar supposing that the pillar

is the centre ofthe universe. Phallic worship is not only found in Brahmaputra

Valley of India, it is famous in Greek also. A similar way of worshipping is

found in Egypt, where one Lord O ’siris is worshipped in the form of an ox.
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His wife Isis who is regarded as the Goddess of Earth worshipped O’siris

after his death in phallic symbol. Later both are combinely worshipped in

the form of Lihga and Yoni (female genital organ and male genital organ).

As Westropp writes “Osiris was worshipped as the generating cause, and Isis

the receptive mould. Osiris was considered to be the male principle and Isis
a form of female principle”6. Different Puranas of Indian heritage explain

the origin of tfivalifiga differently. The $ivapurma holds that the lihga was

a pillar of fire. According to it to save the world from the deadly weapons

used by Brahma and Vishnu in their war to show supremacy over one another,

Lord Siva assumed the form of a fire pillar and stood between them. The

deadly weapons used by both of them dissolved in the fire pillar. The pillar is

the symbol of His lihga and all including Brahma and Vishnu should worship

him in the lihga . In the house of God everyone is treated equally. Siva is

Ashutush, he grants everything, even forgiveness may expected from him.

If devotees seek something with pure heart, He fulfills his desire.

The Kurmapurma states that the whole universe is based on lihga :

“Sarbahga lihgamayang Jhyetat Sarbang lihgepratishthitam " . The

Lihgapurma also emphasized the superiority of lihga. According to it “the

head of the lihga is the heaven, the sky is its navel, the sun and moon is its

fire eyes, spaces are ears, hell is its toes, sea is its cloth, the whole galaxy is

its ornament, other divinities are its hands, Prakriti is its wife and Purusa

is its lihga, again the Brahman, Brahma, Vishnu, and Indra births from its

mouth. Khsatriy, Vasya and Sudra respectively births from its arm, thigh
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and leg, Sruti-Smriti comes from its motion” . Kurmapurana states that

one can worship Siva through linga in water, fire, sky, sun and even in other

stars or planet. But above all a yogi can worship it in his heart: 'Hridi lingantu
yoginam,10. Linga which we generally perceived is made of solid material.

Siva as Nirguna (indeterminate) is worshipped as linga and Saguna

(determinate) is worshipped through Icon. There are various types of Siva

Icon available in Brahmaputra Valley which points to the deep practice of

Saiva cult in this Valley. We can summarise various types of icon as follows:

(I) One face - Siva with two hands (2) Siva with other deities (3) One face

Siva with four - hands (4) Three faces Siva (5) Five faces Siva (6) Siva with

a bull (7) Siva and Parvati (8) Ardhanarisvar (9) Lakulish (10) Harihara

(II) Jhma-Murtiand Vyakhyana-Murti(12)Nritya-MurtiorNataraja(13)

Yoga-Murti (14) Bhairava (15) Aghora (16) Sadasiva (five faces and ten

hands) (25) Chaturbbuh Siva.

The folk of the Valley is mainly depends on cultivation. To increase the

paddy cultivation they worship the earth as mother Goddess Basumati (human

mother). For them reproduction of paddy and regeneration of human beings

are same. Just as a mother births her child so the mother Earth births crops.

They supposed the Earth as Yoni (female reproductive organ) and linga (male

reproductive organ) is compared with the process of tillage, sometimes it is

compared to sky also which has no beginning no ends from wherever we

look at the sky it looks as ended in front of us. As Westropp writes, “The sky

was the fecundating and fertilizing power, the earth was looked upon as the
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mould of nature, as the recipient of seeds the nurse of what was produced in

its bosom. The sky appeared to men to perform the functions of a father as
the earth those of a mother”11. Kamikagam which is regarded as the most

oldest Agama of Saivism gives certain elaboration of lihga, Lihga can be

divided into three types according to their shapes - mukha-lihga or simple,

chaturmukha-lihga or four-face linga andpahchamukha-lihga or five faces

lihga1. The bottom portion of the linga which touches the yoni-pitha is

called the Brahma's part, the middle portion is of Vishnu’s part and the top

portion is called Rudra's part. The cylindrical lihga having a human bust on

one face is called the mukhan-lihga. The bust is supposed to be of Lord

diva’s bust, sometime the lihga has four busts and four faces which motif is

called chaturmukha-lihga. Again the cylindrical shaped linga is found with

five busts and five faces which is known as pahcamukha-lihga. All these

busts stands for the five aspects of Siva as “Sadyojita, Vamdeva, Aghora,

Tatpurusa and Isma ”13. All these lihga stands for the iconography of Siva

and Parvati. Whatever lihga is used to worship it means regeneration or

recreation. As a couple Lord Siva and Sakti (Parvati) is regarded as the best,

and also the oldest couple of the universe.

6.2.b) Social relation and Siva-Parvati:

Siva-Parvati is also called Hara-Gauri in the folk society. Their story of

family affairs becomes a religious and social ritual. In Assamese society

there is a ritual called ‘Khuba-KhubV which is performed on the evening of

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the third days ofthe actual marriage ceremony where the story ofthe marriage

ceremony of Lord Siva and Parvati is read and explained in front ofthe newly

married couple. By explaining the story the priest or an old lady teaches the

couple the principle of domestic affairs. The newly married bride has to

prepare minimum one dish for all. Generally sweet dishes are asked to cook.

The newly-married couple makes an offering to two demons called Khoba

and Khobi which were associated with the conjugal life of Hara-Gauri14. If

offerings are not given to them it is believed that the two demons create

dispute between husband and wife. This ceremony have originated from the

belief of sorcery and witchcraft. After performing all rituals the newly-wed

couple is blessed by all as “Hara-Gauri grihvash hoyok ” (may your married

life be like Hara and Gauri).

In folk-culture Siva’s story of marriage is very famous and it stands for

another aspect of God as common human being. In all its form the Lord

seem to develop a comic character as described by the Purmas. Matshya

Purana and Skandha Purma describe how Siva weds Sakti with Vedic rituals.

The rituals performed by Siva-Sakti have complete accordance with the

Sastras. Hence we find two different role of Lord Siva, one as the supreme

reality and another as common being Digbasa, Vim, Kapali, Vikshuka etc.

In chapter fourteen of Kalikapurma Siva and Sati are picturised as a

newly wed common couple. Instead of Lord's familiar look as Mahayogi,

He is presented as a loving, caring and passionate husband15. In deed

moderation of spouse and their course of actions are beautifully projected

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through diva’s character and delivered it for commoners by the Sastras. The

common human beings attitude of Siva is not only found in scriptures it

rather broadly carved in Indian sculpture also. The statues which are lies in

Madana-Kamadeva Parvat near Baihata Chariali in Kamrup district is an

example of it The sculpture of Eliphenta cave in West Indian in the midst of

Arabian Sea also points to it.

It has been observed that both the oral and published literature of

Brahmaputra Valley presented Siva’s role as a failure peasant, who does not

have even the necessary commodities in His house. The only product which

lies in His house is Opium, again He couldnot manage to fry opium as there

is no frying pan in His house. For instance, in the book Vimsarit written by

a Vaishnava poet Ramsaraswati, Siva is described as a failure peasant. Who

can't even effort His servant. A story of Siva’s paddy cultivation is beautifully

dramatised in the Vimsarit. In this story Vim (one ofthe Panca-Pandav), was

a cowherd at Siva’s residence who wants to eat all the time and Sati was

incapable to feed him. Once, Sati advised Siva for cultivation to run their

livelihood. But He has no implements for cultivation. According to Sati’s

advice He borrowed land from Indra, Paddy seeds from Kuber and plough

from Balaram. He also borrowed Yamraj’s buffalo to make a pair with His

own bull. At last he started to cultivate. Then one day Sati came to perceive

Siva’s cultivation she show that good paddy grows and in excitement she

shouted looking at the paddy and ‘from her utterance two demons called

‘Khuba andKhubV arised and burned all the paddy’16. His all affords went
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in vain and He has to rest on failure again. The peasant character of Lord

Siva taught the people a lesson that to run something smoothly and

successfully we must have implements, capital, management and above all

hard working attitude which is smoothly taught through the character of Siva.

If God’s attempt may failed without planning, who has supreme power then

the commoners should have to be very careful on those matters which usually

donot give a second chance.

There is another character of Siva which is very popular among young

lady. It is said that Siva is a great and faithful lover. His affection and emotional

bounding toward Sati is clearly explained in the folk songs which are used

to sing in Vijaya Dashami Tithi of Durgapuja. According to rituals of the

puja Sati (.Durga) went to her maternal house for five days. In her absence

the feelings of aloofness, lamentation, languishing in separation from Sati

and the fickle deeds of Mahadeva is the subject matter of these songs. On

one hand Devi is happy and excited to be at her mother’s residence and on

the other hand Siva seems to be unhappy and lonely separated from Devi.

The feeling of excitement and sorrow both are the added flavour of these

songs. Here Lord Siva is projected as a common man who becomes sad

being separated from his wife.

6.3 SAIVA LITERATURE:

The role of folk literature is very important in formation of a cultured

society. The folk literatures mirror the existing society. Among the folk
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literature Tarttra -literature shows the supremacy of Lord Siva. They believe

that mantra can cure a ill-health person. After completing the mantra at the

end one common phrase is muttered by the Oja (local tantrist). Taking pain

as the subject he uttered - ‘Sankarar basan sire dhari maro byadhi

panikritya kari17 (obeying Sankar’s (Siva) word, the disease is killed).

Another common mantra which is found in Saiva Tantra and which has the

same meaning as the former is - ‘Hara Bisha Hara amukar (name of the

diseased) gawar bish panikritya hoi par . In all the tantra-mantra of the

villagers irrespective of religious sects the most proveked name of Gods

and Goddesses are Siva and Parvati.

Belonging to the medieval period some pragmatic value oriented writings

came into focused in a poetic form ; which is called Dakar basan. It is not

conformed whether is a great man or an imaginary person, but the writings

which have given to his name are tremendous and definitely it is a work of a

greatman. In Dak's statement also Lord Siva is considered as the Lord of

agriculture. Dak adviced the cultivator to worship Siva in trouble,

“Magh mahatRohini Naksatra, jadi nabarikhe Deve hM dol besi kara

Sab lok, Devi-Mahadevak sewa”19. It means if rain doesn’t come in the

month of magh (Januaiy-February), all people should worship Devi and

Mahadeva.

Lord Sivas story of Marriage with Parvati is also explained by the folk

songs such as Biya nam, Lok-Geet, Ai nam, Ojapali etc. Not only in Saiva

literature but also in Vaishnav literature supremacy of Siva is described. For

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instance Vaishnava poet Ramasaraswati wrote in his Kavya “Asvakarm Vadh”

the following lines-

i) “$ivar samrna mukhya nahi tribhuban. ”

ii) "Tribhuwanor jito kMarup Hara

20
Srajan palan sangharan Maheshvara ” .

The meaning ofthe above lines is that “no one is supreme like Siva in the

three world, Maheshvara is the creator, maintainer and destroyer of the three

world”. In another place the Pandavas of the Mahabharata are described as

the incarnation of Rudra-Siva by the same poet. Sankardev, the father ofNeo-

Vaishnava movement wrote in the episode of Har-Mohan in his Kirtan-

Ghosha that Hari (Krishna) and Hara (Siva) is indifferent. Here Krishna

Himself says to Siva-

suna suna Sulapani jano tumi mahajniini

tarila dustar maya ghor /

tumise tattvak jana nahi ar tumi bina

aur param priyo mor //

suna suna jhanasMi tomarese vakya pali

Dekhailo dustar stri-maya

ata nakariba khed kinshito nahike bheda

tumaksare amaksare eke kaya21//

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Translation : ‘Listen Sulapani (Siva), I know that you are omniscient

you have crossed the circle of Maya (illusion) thy know the reality no one

knows except you and you are my favourite. Listen Jnanasali (Siva) obeying

your word I have shown you the stri-maya (female-illusion) don’t regret there

isn’t a little bit of difference between thee and me, you and me have the same

form.’ Sankardev again wrote in his Nam-aparadha episode ofNam-Ghosa

that who regarded Siva and Vishnu as different is a sinner and will go to hell

without any obstacle.

6.4 SAIVAFESTTVALS:

Apart from literature the various Saiva festivals also influence the social

and cultural aspect of the Valley. One such ritual cum festival is Pusyabhisek.

Pusyabhisek is observed on the second or third day of the last moon in the

month of Puh (December-Januaiy). It is performed in the form of wedding

ceremony ofKameshvara and Kameshvari, i.e. Siva and Parvati in the Saivite

and Sakta temple. This ceremony is performed according to the Prajapati

method of marriage . Prajapati system of marriage is that where both the

parties, bride and groom mutually ready to marry each other, consent ofboth

bride and groom is taken as supreme. Almost all the marriage ceremony of

Brahmaputra Valley is done according to this rite. Even on the invitation card

of marriages most of the people write Om Sri Sri Prajapatyay Namah. It is

performed in the Kamakhya-dham with huge preparation. On the previous

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day of the marriage the idol of Siva which is present at the Kamakhyatemple

taken to Kamesvara temple. On the day of marriage the idol of Siva is taken

back to Kamakhya temple where the marriage ceremony of both the deities

is performed. So, all the rites and rituals have a pragmatic value in Saivism.

Just as revelation of self is neeessaiy for virtue, expression of one’s inner

potentiality is essential for Saiva cult. Individual tendencies and desires

gaining ground through Saivism here, as maximum enhancement of a religio-

ethical society is regarded as its motto.

Some scholar opines that the marriage ceremony of Siva-Sakti in

Kamakhyardham is solemnized according to PancMya method of marriage .

But the practice of the ceremony pointed to the method of marriage is Vedic.

All rites are performed according to vedic rites including home-yajna. The

management committee also arranges a bahi-biya (marriage after the actual

marriage) of the couple. This rite is very common in the marriages of

Brahmaputra Valley and still it is in practice. On the occasion of bahi-biya

maximum people of Kamakhya-dham. eat ginger24.

The influence of Prqjapati marriage is also seen in the Tai-Ahom

marriage system called ‘Chaklang They perform the rite called ‘ Joran’ on

the previous day of the actual marriage. The tribe called Tiwa has various

types of marriage systems and the system known as barbia is performed

according to Prqjapati marriage but homa isn’t performed here25. In

Gandharba marriage also the society blesses the bridegroom as “Har-Gauri

Basati hayold’ (may Hara-Gauri reside in you).

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6.4.a) Sivaratri:

Another popular rite is called Sivaratri. It is observed on the fourteenth

day ofthe wanning forthnight commonly known as Krishna Chaturdasi tithi

or Siva-Chaturdasi tithi in the month of Phaguna (February-March).

Sivaratri is observed to commemorate Lord Siva’s descended on earth to

remove the darkness of ignorance, vice, violence etc. Ratri religiously means

here irreligiousness, unrighteousness, sorrows and sufferings of Dwapar

and Kali Yoga. When violence reign all over the world to save the world

from the darkness Siva descent on the earth with his Godly knowledge. He

removes the darkness of ignorance through the light of knowledge. Even

Sivalihga is known as Jyotirlihga, which is the symbol of light. Siva is the

supreme soul (Paramatma) who guide humanity on the right path. May be

because of that he is worship as ‘Siva Paramatmaya namah ’. Jagaran

(awakening) is an essential feature of Sivaratri. The concept of Jagaran

doesn’t simply mean to force oneself to be awake or singing bhajans

(devotional song) aloud. It means turning your mind inwards and keeping it

awake. It stands for awaken from slumber of ignorance and to protect the

self from the evil influences of vices and be aware of the present auspicious

time. This awake fullness bring out the universal consciousness without falling

into the unconscious sleeping state which recognizes and experiences the

subtle of the subtlest. On the occasion of Sivaratri a special pujais arranged.

The vrata (vow) of Sivaratri is started from the evening. The whole night is

divided into four Prahors. Prahar means a period of three hours ; so four
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Praharas is equivalent to twelve hours. In each Prahar a differentpuja is

arranged with different articles. Those different articles are offered to Lord

Siva with different mantras. The four articles of the four Prohors and the

mantras are: “In the first Prahar curd is poured on the Sivalihga along with

chanting the mantra - Om Houhg Eshanay Namah; in the second Prahar

unboiled milk is poured on the Sivalihga along with chanting the mantra-

Om Houhg Aghoray Namah, in the third Prahar Ghee is poured on the

Sivalihga along with chanting the mantra - Om Houhg Vamadevay Namah

and in the fourth Prahar honey is poured on the Sivalihga along with chanting

the mantra - Om Houhg SadjyojMay Namah . This is the way ofperforming

Abhisheka (devine bathing) of Sivalihga in four Prahars.

In Sivaratri homa-yajha is also performed. Devotees observe upavaas

(fast) on this day. Fast or Upvaas means staying close to Lord Siva, upa

means close and vaas means to stay. Upvaas link the intellect with the

incorporeal company of Lord Siva. To link the soul with the supreme soul

obstention from five things is necessary-.Om, Krodh, Lobh, Mouh and

Ahankar (pleasure, anger, greed, attachment and ego). It doesn’t imply

obstention from food onjy. The rite of observing fasting is very popular among

the female folk. The unmarried girls observe fast and worship Lord Siva to

get good husband like Siva. It is noteworthy that among the girls of the

Brahmaputra Valley Siva is regarded as an ideal husband. They offer Naiveddya

and other puja articles in the name of Siva to fulfill their wish. Lord Siva is

the only God who is regarded as extremely beneficial for women. On the
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other hand married women worship Lord Siva by offering Naiveddya and

observing fast for the well being and well health oftheir husband and children.

People usually break their fast only after partaking Prasad offered to Lord

Siva. Some specific puja articles are necessary in the mode of worshipping

Lord Siva on the Sivaratri occasion. These articles are:

1. Rudraksha Mala: Garland of Rudrakshas is used for chanting the

name of Lord Siva. Rudraksha means the barriers of Elaeocorpus ganitus.

This mala (chain) is used to count prayer beads normally the mala consists

of one hundred and eight barries. In Sanskrit Rudraksha means Rudra-eyed

(Rudra means -Siva and Aksha means - eye).

2. BitvaLeaf: Another significant and essential puja article is bilva

(wood apple) leaf. The bilva leaf shouldn’t be a single one, it should be a

stalk with three leafs. It is generally kept on the top of the Sivalihga. To

complete the mode of worshipping bilva leafmust be minimum one hundred

and eight (108) in number. Bilvaphal or wood apple fruit is also necessary

for Siva puja.

3. Dhatura: Dhatura flower and fruits is also essential puja article

of Sivaratri. Dhatura is a kind of intoxicated tree. But Dhatura is not

included as Naiveddya, it is offered duringpujantes. As Siva is sometimes

described as intoxicating human being therefore some intoxication items

are offered to Him.

The rest of other common puja materials are - vibhuti (sacred ash) ;

Agaru (holy perfume used is puja); White Sandalwood paste ; comphor,

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lamps which wick is soaking in ghee or oil, incense sticks, milk, curd, honey,

sugar, vermillion etc. It is believed that vermillion represent virtue and lighting

lamp in oil or ghee represents knowledge. Indeed by the way of worshipping

Siva in Sivaratri devotees make themselves aware of self-knowledge and

universal knowledge. They search for the universe to which they actually

belong.

Now a day, in Brahmaputra Valley on the occasion of Sivaratri cultural

programmes are arranged where artists perform stage shows even certain

number ofpeople earning their livelihood by performing in this type of shows.

Not only in Sivaratri but in all major Saiva festivals included music, dance,

recitation, performances etc. Thus these festivals played a dominant role in

the socio-cultural life of the Valley. To arrange such things the temple has to

assigned a large number of people including the priests, accountants,

treasurers, musicians, drummers, singers, dancers, lamplighter, cooks,

sweepers, gardeners etc., who earned their livelihood directly or indirectly

from the temple which is the centre of such festivals. Apart from this the

temples are the major consumers of the local products, because certain puja

articles are regularly purchased to perform the rituals in the temples such as

pots both earthen and brass material, earthen lamps, betel leafs and nuts,

ginger, oil, wicks, milk, sugar, honey, gram, fruits, flower, coconuts etc.

Besides the pilgrims who visited the temples encouraged the growth of a

market for the local traders. So Saivism through festivals plays a great role

in the regional development in Brahmaputra Valley, the people in the vicinity

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of a temple irrespective oftheir caste, creed and sects involved in the festivals.

The government and NGO’s also taken certain measures for smooth running

ofthe festivals such as construction of roads, digging of tanks, construction

of temporary rest houses for the pilgrims who come from different places,

medical facilities for the devotees, providing food and drinking waters and

apart from these securities are arranged for their safety.

6.4.b) Kavadi:

One upcoming movement of Saivism in Brahmaputra Valley is the Kavadi

system ofworship, which is originated in South India. In Brahmaputra Valley

it is better known as Bol Boom. In this system people goes out for a religious

procession. They usually lift a load oftwo objects suspended by a rod on the

shoulder, which is called bhar. They believe that if they carry two objects

which is similar to a hillock then God granted his hearts desire. Generally

they carry water or milk on earthen or brass pots. The collected water is

poured on Sivalihga.

In Brahmaputra Valley this type ofpilgrimage is arranged under the banner

of some religious society such as Sewa-samaj. It makes the people morally

responsible for each other, because the other numbers of the society who

don’t partake such ritual helped the pilgrim by offering food and water to

them on the way of their pilgrimage. People want to secure spiritual merit

for them by performing dana-dharma (act of charity). This kind of religious

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P
activityJays a great role in formation of an ethico-religious society as today

when unrightness and degradation of every form have spread all over the

Valley. Saivism implementing such type of rituals and festivals imparting

morality and non-violence in society.

In this way this chapter deals with Saivism and its socio-economic

contribution to the folk culture of the Valley. Social values and philosophy

of religious functions and festivals of the society is particularly discussed.

The available Saiva literature has also taken into account and its social values

has been highlighted.

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REFERENCE

1. Lok-Sanskritir Suravi, S.C Choudhury, 2008, P-33

2. Ibid: Pp-80-81

3. Discovery ofNorth-East India, (ed.) S .K. Sharma, U. Sharma, Vol.-5, P-3 0

4. Lok-Sanskritir Suravi, S.C. Choudhuiy, 2008, P-46

5. Asamiya Sanskritir Sambhar, M. Sarma, 2008, P-21

6. Primitive Symbolism, Hodder M. Westropp, 1970, P-13

7. Asamat Shaiva Sadhana Am Shaiva Sahitya, H.N. Sarma Doloi, 2003,

Pp-52-53

8. Ibid: Pp-54-55

9. Ibid

10. Ibid

11. Primitive Symbolism, Hodder M. Westropp, 1970, P-11

12. Shiva, N.P. Bardoloi, 1997, P-29

13. Iconography S.K. Saraswati, in The Comprehensive History of Assam,

Vol.-I, 1990, P-347

14. Notes on the Marriage System of the People of Assam, H.C. Baruah,

1908, Pp-34-38

15. Kalikapurana, (ed.) S. Bhagawati, J.N. Duttabarua, 2007, Pp-39-40

16. Asamat Shaiva Sadhana Aru Shaiva Sahitya, H.N. Sarma Doloi, 2003,

P-118

17. Shiva, N.P. Bardoloi, 1997, P-165

18. Asamar SanskritikItihas, Vol.-I, J. K. Borgohain, 2007, P-100

19. Assamiya Sahityat Dristipat, H.K. Sarma, 7th Edition, 1997, P-42
 233

20. Asamat Shaiva Sadhana Aru Shaiva Sahitya, H.N. Sarma Doloi, 2003,

P-200

21. Kirtan GoshaAruNam Gosha, Sri Sri Sankardev, Sri SriMadhavdev, 1992,

P-154

22. A History ofthe Temples ofKamrup and Their Management, G Adhikari,

2001, P-90

23. Asamar Sanskriti-Kosh, (ed.) N. Das, 2009, P-127

24. Ibid:

25. Asamar Janagosthi Aru Bibah-Utsav, Aradhana Bora, 2002, P-44

26. Asamiya Sanskritir Sambhar, Mrigen Sarma, 2008, Pp-292-93