Bihu

Bihu is a set of three important Assamese festivals in the Indian

Bihu
state of Assam[4]—Rongali or Bohag Bihu observed in April,
Kongali or Kati Bihu observed in October, and Bhogali or
Magh Bihu observed in January.[5] The Rongali Bihu is the
most important of the three, celebrating spring festival. The
Bhogali Bihu or the Magh Bihu is a harvest festival, with
community feasts. The Kongali Bihu or the Kati Bihu is the
sombre, thrifty one reflecting a season of short supplies and is
an animistic festival.[6]
Bihu of Assam
The Rongali Bihu coincides the Assamese New year and as
well as with other regions of East and South-East Asia which Official Bihu
follow the Buddhist calendar.[7] The other two Bihu festivals name
every year are unique to Assamese people. Like some other Also called Rongali Bihu (April) •
Indian festivals, Bihu is associated with agriculture, and rice in Kaati Bihu (October) •
particular. Bohag Bihu is a sowing festival, Kati Bihu is Bhogali Bihu (January)
associated with crop protection and worship of plants and crops Observed by Assamese people
and is an animistic form of the festival, while Bhogali Bihu is a
Type Regional folk
harvest festival.[8][9] Assamese celebrate the Rongali Bihu with
feasts, music and dancing. Some hang brass, copper or silver Ends Varies
pots on poles in front of their house, while children wear flower Date In the months of
garlands then greet the new year as they pass through the rural Bohag, Kaati and
streets.[10] Maagh
Frequency Tri-annual
The three Bihu are Assamese festivals with reverence for
Krishna, cattle (Goru Bihu),[10] elders in family, fertility and
mother goddess, but the celebrations and rituals reflect influences from aborigine, southeast Asia and
Sino-Tibetan cultures.[11][12][13] In contemporary times, the Bihus are celebrated by all Assamese people
irrespective of religion, caste or creed.[14] It is also celebrated overseas by the Assamese diaspora
community living worldwide.

The term Bihu is also used to imply Bihu dance otherwise called Bihu Naas and Bihu folk songs also
called Bihu Geet.

Contents
History
Indigenous origin
Tai-Shan contribution
Indo-Aryan contribution
The three Bihu Festivals
 Bohag Bihu
The Seven days
Kati Bihu
Bhogali Bihu
Instruments used in Bihu
Bihu elsewhere
Related festivals
See also
Notes
References
External links

History
Although the modern form of Bihu is a synthesis of varied cultural elements from diverse ethnic groups
like Austro-asiatic, Tibeto-Burman, Aryan and Ahoms, it has deep roots in the indigenous culture.[15]

Indigenous origin
The origin of Bihu can be traced to the admix of the cultures of Austro-asiatic, Tibeto-Burman and Indo-
Aryan peoples.

The word Bihu has been derived from the Deori (a form of Bodo tongue which was once the original
language spoken by the Chutiya people of Upper Assam) word Bisu which means "excessive joy". This
form of Bihu was continue to be celebrated by the Chutias, Sonowal Kacharis, Thengal-Kacharis,
Morans, Deoris and Motoks (majority). These groups were known as Sadiyal Kacharis, having lived in
the kingdom of Sadiya. The other branches of Bodo-Kacharis which include Bodos, Dimasas, Rabhas,
Tiwas, etc. have also been celebrating Bihu since ancient times. The Bodos call it Baisagu, while the
Dimasas, Tiwa and Rabha call it Bushu, Pisu, Dumsi respectively.[16][17] It can be understood that over
time the word "Bihu" came to replace "Bisu" in the Assamese language as can be seen with many other
words like Sap-Hap, Siyal-Hiyal, Sari-Hari, Sewali-Hewali, Siloi-Hiloi, Sahas-Hahokh, etc.

There is an interesting folklore related to the origin of Bihu. It is said that Bordoisila(meaning north-
westerly winds in Assamese) was the daughter of God Earth who married to a bridegroom of some
distant land. Bordoisila visits her mother’s home once in year during spring time which indicates the
beginning of Bihu and leaves after a few days which indicates the end of Bihu. Assam experience strong
gale(wind) at that period which marks the beginning of Bihu and another strong gale after her departure
which is devastating. The word Bordoisila is actually derived from the Bodo word Bordaisikhla which
means "girl of storm"(Sikhla meaning girl and Bardai meaning storm). There is even a dance with the
same name performed among Boro people during Baisagu which further proves that Bihu has origins in
the Bodo-Kachari group.[18]

The first reference of Bihu can be found in the copperplate inscription of the Chutia king
Lakshminarayan. The inscription was found in Ghilamara region of Lakhimpur district in the year 1935
and it was issued in the year 1401 A.D. It states that the king Lakshminarayan has donated land grants to
Brahmins on the auspicious occasion of Bihu. It reads,

“Etasmay Shashana prada Lakshminarayana Nripa

Utrijya Bisuye Punya Ravidev Dvijanme”

— Copper plate, Ghilamara(1401)

This means that on the pious occasion of Bihu, a Brahmin named Dvija Ravidev was granted land by the
king. This indicates that Bihu played an important role in the social life of people of Assam at that
period.

There is another popular saying among the people of Assam as,

“Dhul bai kot? Ratanpurot

Khul bai kot? Ratanpurot.”

— Assamese folklore

Ratanpur was known to be the cultural capital of Chutia kingdom established by the king Ratnadhwajpal
which further indicates the popularity of Bihu and the Dhul among the people of that period. The wooden
Khol played in Ratanpur in early times was later turned into the terracotta Mridanga(similar to the ones
played in rest of the country)by the Vaishnavite saint Sankardev so that it could be used in art forms like
dances and dramas.

Yet another reference of Bihu can be found in the Deodhai Buranji which mentions that the capital of the
Chutia kingdom, Sadiya was suddenly attacked by the Ahom forces on the first day of Bihu/Bisu in
1524(first Wednesday of Bohag/Vaisakha), when the people were busy celebrating Bihu. The Ahom
general Phrasenmung Bogohain upon the advise of a Chutia general(who sided with the enemies) played
the Bihu Dhul(on Ujha Bisu day i.e. 7th Bohag/Vaisakha) to trick the Chutias which ultimately led to
their defeat.[19] This further proves the fact that the roots of Bihu lies in the traditions of Sadiyal
Kacharis.

It is known that at an early time the Bohag Bihu celebrations started from the first week of Chaitra(Chot
in Assamese) month. The period from the first week of Chaitra till the end was known as Raati Bihu or
Chotor Bihu. During this period, young people danced at night in the grounds of the Than(temple). The
last day of Chaitra or the first Tuesday of Bohag was when the Rati Bihu ended. This was known as the
Uruka(derived from the Deori-Chutia Urukuwa meaning to end). The temple dancers Deodhani danced
the entire night and were believed to be possessed by the goddess, signaling that she had descended upon
earth from heaven(Bihu nomai ona). The next day was followed by Goru Bihu. The Husori was also
similarly started from the temple in the past. This old tradition is still followed by the Deoris, some
Sonowals, Chutias and Morans as well as the people of Sadiya. In other communities, the temple has
been replaced by the Namghar.[20]

Some old Assamese Bihu folklore still hint to this tradition.

“Hasoti e chot Bisoti e chot.

Budhe Goru Bihu Mangale Uruka.
Bihu goi asili kot.”
 “Boge dhari khale luitor hihu,
Mangal bare Uruka Budh bare Goru Bihu
Tar pasor dina Manisor Bihu.”

“Husori e chot asili kot.

Sadiyar ahotor tolot,
Husori e chot asili kot.
Ami je ulomu jot Dubori nogoje tot.”

“Kundilor agolit ukhokoi Himolu.

Tate loi kuruwai bah.
Sadiyar rajate sari haal goxani
Taloi namaskar koru.
Hunare jakhala Rupor hetamari
Ahe sari haali nami.”

It is also well-known that the modern form of Bihu dance was derived from the Faat Bihu dance
celebrated in Dhakuakhana, Lakhimpur. The performers were called by the Ahom king Rudra Singha in
1694 to dance in the royal arena Rang Ghar. The origin of Faat Bihu can be traced to Sadiya. The word
Faat in Deori-Chutia language means "to migrate". After the defeat of the Sadiyal Kacharis in Sadiya,
the survivors were displaced from Sadiya to different places in the kingdom. A group of these people
moved from Sadiya, to Dibrugarh and finally settled down in Harhi Sapori, Dhakuakhana. These people
had brought the idols of god and goddess along with them and established a temple now known as Harhi
Dewaloi. It was here that the first form of modern Bihu dance was developed. Later, in the 19th century,
this form of Bihu dance was adopted by the other communities as well and started being performed in
Mahguli sapori, Dhakuakhana by Chutias, Sonowals, Deoris, Ahoms, Mishing, etc.[21]

Tai-Shan contribution
The Tai-Shans/Tai-Ahoms(as called by the natives) upon their
arrival in Assam found the natives(Tibeto-Burmans) celebrating a
festival of cow-worship spraying fresh water. This ritual looked
similar, to the ancestral Poin-Cham-Nyam ritual of their
homeland. So, they called the existing festival of this land Poin-
The Faat Bihu dance at Harhidewaloi
hu. Thus, the Bisu was later corrupted with Poin-hu to form what has been performed in the same
is today known as Bihu.[22][23] form since the 16th century.

It is believed that the Bihu dance was given royal patronage by

the Ahom king Rudra Singha in 1694. But, this view has been refuted by
many authors. According to Padmeswar Gogoi, there is not a single mention
of Bihu being performed in Rangghar in the Buranjis. The Satsari Buranji
states that in the first floor of the Rangghar the places of the kings were pre-
defined.[24] But, if one looks from the position of the kings chair, it is
impossible to view the ground where Bihu dance was supposed to be Assamese Bihu Costume
performed. He also added that the Rangghar was mainly used for organizing
buffalo and cock fights or wrestling and several poitions were newly opened
for these games. But, on the other hand no such post was created for Bihu. These facts prove that Bihu
didn't receive much attention from the Ahom kings and remained a festival of the native people back
then.

Indo-Aryan contribution
The Indo-aryans upon their arrival in Assam helped in gradually sanskritisation of the native Bihu/Bisu
to bring it to the present form. Being the pioneers of Astronomy, they further associated the term Bisu
with the Visuvan day for coincidence of the Bohag bihu with other springtime festivals observed
elsewhere in India on this day and adopted the festival of the natives.[25]

The three Bihu Festivals

Bohag Bihu
Bohag Bihu (বহাগ িব )(mid-April, also called
Rongali Bihu), the most popular Bihu
celebrates the onset of the Assamese New Year
Youths perform the Bihu (around 14–15 April) and the coming of Spring.
dance on the occasion of Girls celebrating the
This marks the first day of the Hindu solar spring Bihu (April)
Rongali Bihu festival
calendar and is also observed in Bengal, festival.
Manipur, Mithila, Nepal, Orissa, Punjab, Kerala
and Tamil Nadu though called by different names. It's a time of merriment
and feasting and continues, in general, for seven days. The farmers prepare the fields for cultivation of
paddy and there is a feeling of joy around. The women make pitha, larus (traditional food made of rice,
coconut) various drinks by local tribes such as Chuje by Deoris/Chutias, Nam-Lao by Tai-Ahom, Aapong
by Mising tribe and Jolpan which gives the real essence of the season.

The first day of the bihu is called goru bihu or cow bihu, where the cows are
washed and worshipped, which falls on the last day of the previous year,
usually on 14 April. This is followed by manuh (human) bihu on 15 April,
the New Year Day. This is the day of getting cleaned up, wearing new cloths
and celebrating and getting ready for the new year with fresh vigor. The
third day is Gosai (Gods) bihu; statues of Gods, worshiped in all households
Bathing and worshipping are cleaned and worshiped asking for a smooth new year.
cows (Goru bihu) is a
part of the Bihu The folk songs associated with the Bohag Bihu
celebrations.
are called Bihugeets or Bihu songs. The form of
celebration and rites vary among different
demographic groups.

Rongali Bihu is also a fertility festival, where the bihu dance with its Bihu dance marks the
festival
sensuous movements using the hips, arms, etc., by the young women call out
to celebrate their fertility.

The Seven days

Bohag Bihu or Rongali Bihu festival continues for seven days and called as
Xaat Bihu. The seven days are known as Chot Bihu, Goru Bihu, Manuh
Bihu, Kutum Bihu, Senehi Bihu, Mela Bihu and Chera Bihu.

Kati Bihu
Kongali Bihu (mid-October, also called Kati-Bihu) has a different flavor as Kopou phool
there is less merriment and the atmosphere has a sense of constraining and (Rhynchostylis retusa)
solemnity. During this time of the year, the paddy in the fields are in the
growing stage and the granaries of the farmers are almost empty. On this
day, earthen lamps (saki) are lit at the foot of the household tulsi plant, the
granary, the garden (bari) and the paddy fields. To protect the maturing
paddy, cultivators whirl a piece of bamboo and recite rowa-khowa chants
and spells to ward off pests and the evil eye. During the evening, cattle are
fed specially made rice items called pitha. The Bodo people light lamps at
the foot of the siju (Euphorbia neriifolia) tree. This Bihu is also associated The key musical
instruments - Dhol, Pepa
with the lighting of akaxi gonga or akaxbonti, lamps at the tip of a tall
and Taal used during
bamboo pole, to show the souls of the dead the way to heaven, a practice Bihu song / dance.
that is common to many communities in India, as well as Asia and
Europe.[26]

Bhogali Bihu
Bhogali Bihu (mid-January, also called Magh Bihu) comes from the word
Bhog that is eating and enjoyment.[27] It is a harvest festival and marks the
end of harvesting season. Since the granaries are full, there is a lot of An Assamese woman
feasting and eating during this period. On the eve of the day called uruka, wearing a Gamusa
i.e., the last day of pausa, menfolk, more particularly young men go to the lighting the lantern (Saki)
field, preferably near a river, build a makeshift cottage called Bhelaghar in a paddy field.
with the hay of the harvest fields and the bonfire or Meji, . the most
important thing for the night. During the night, they prepare food and there
is community feasting everywhere. There is also the exchange of sweets and greetings at this time. The
entire night (called Uruka) is spent around a Meji with people singing bihu songs, beating Dhol, a typical
kind of drums or playing games. Boys roam about in the dark stealing firewood and vegetables for fun.
The next morning they take a bath and burn the main Meji. People gather around the Meji and throw
Pithas (rice cakes) and betel nuts to it while burning it at the same time. They offer their prayers to the
god of Fire and mark the end of the harvesting year. Thereafter they come back home carrying pieces of
half burnt firewood for being thrown among fruit trees for favorable results. All the trees in the
compound are tied to bamboo strips or paddy stems. Different types of sports like Buffalo-fight, Egg-
fight, Cock-fight, Nightingale-fight etc. are held throughout the day. There are other conventional
festivals observed by various ethnic-cultural groups. Me-dam-me-phi, Ali-aye-ligang, Porag, Garja,
Hapsa Hatarnai, Kherai are few among them. The koch celebrates this bihu as pushna.[28]

Instruments used in Bihu

Dhol (Drum)
Taal
 Pepa (An instrument made of buffalo horn)
Toka
Baanhi (Flute)
Xutuli
Gogona

Bihu elsewhere
Bihu is also seen to be celebrated abroad. Many Bihu associations/committees exist elsewhere where this
festival is celebrated with enthusiasm. The London Bihu Committee (LBC), UK is one of them among
others.

Related festivals
The Bohag Bihu (Rongali Bihu) festive day is celebrated elsewhere but called by other name.[29][30][31]
Some examples of related festivals in Asia include: Indian subcontinent:

1. Vaisakhi in Punjab, India

2. Vishu in Kerala, India
3. Poila Boishakh in West Bengal, India
4. Puthandu in Tamil Nadu, India
5. Vaishak Ek in Nepal
6. Sinhalese New Year in Sri Lanka.[32]
East Asia:

1. Cambodian New Year in Cambodia, Thingyan in Burma, Songkran festival in Thailand and
other festivals of East Asia and South-East Asia
However, this is not the universal new year for all Hindus. For some, such as those in and near Gujarat,
the new year festivities coincide with the five day Diwali festival. For others, the new year falls on Ugadi
and Gudi Padwa, which falls about two weeks before Bohag Bihu. Thus, Bohag Bihu is the New Year
festival of the Indigenous Assamese people.[31]

See also
Bihu Songs of Assam

Notes
1. "639 Identifier Documentation: aho – ISO 639-3" (https://iso639-3.sil.org/code/aho). SIL
International (formerly known as the Summer Institute of Linguistics). SIL International.
Retrieved 29 June 2019. "Ahom [aho]"
2. "Population by Religious Communities" (http://censusindia.gov.in/Census_Data_2001/Cens
us_data_finder/C_Series/Population_by_religious_communities.htm). Census India – 2001.
Ministry of Home Affairs, Government of India. Retrieved 1 July 2019. "Census Data
Finder/C Series/Population by Religious Communities"
 3. "Population by religion community – 2011" (https://web.archive.org/web/20150825155850/ht
tp://www.censusindia.gov.in/2011census/C-01/DDW00C-01%20MDDS.XLS). Census of
India, 2011. The Registrar General & Census Commissioner, India. Archived from the
original (http://www.censusindia.gov.in/2011census/C-01/DDW00C-01%20MDDS.XLS) on
25 August 2015.
4. "However, the festival to which utmost social importance is assigned by the people is Bihu,
a festival that is neither pan-Indian in character nor observed with any religious fervour."
(Barua 2009:213)
5. Roshen Dalal (2010). Hinduism: An Alphabetical Guide (https://books.google.com/books?id
=DH0vmD8ghdMC). Penguin Books. p. 136. ISBN 978-0-14-341421-6.
6. Sunita Pant Bansal (2005). Encyclopaedia of India (https://books.google.com/books?id=fQB
3Fkc3Tl4C&pg=PA67). Smriti Books. p. 67. ISBN 978-81-87967-71-2.
7. Praphulladatta Goswami (1966). The springtime bihu of Assam: a socio-cultural study.
Gauhati. OCLC 474819 (https://www.worldcat.org/oclc/474819).
8. S. D. Sharma (2010). Rice: Origin, Antiquity and History (https://books.google.com/books?id
=hTvNBQAAQBAJ&pg=PA56). CRC Press. pp. 56, 60–61. ISBN 978-1-4398-4056-6.
9. Goswami, Praphulladatta (1967). "Hindu and Tribal Folklore in Assam". Asian Folklore
Studies. JSTOR. 26 (1): 19. doi:10.2307/1177697 (https://doi.org/10.2307%2F1177697).
10. Christian Roy (2005). Traditional Festivals: A Multicultural Encyclopedia (https://books.googl
e.com/books?id=IKqOUfqt4cIC&pg=PA479). ABC-CLIO. pp. 479–480. ISBN 978-1-57607-
089-5.
11. Roshen Dalal (2010). Hinduism: An Alphabetical Guide (https://books.google.com/books?id
=DH0vmD8ghdMC). Penguin Books. p. 76. ISBN 978-0-14-341421-6.
12. Uddipana Goswami (2014). Conflict and Reconciliation: The Politics of Ethnicity in Assam (h
ttps://books.google.com/books?id=bHk9BAAAQBAJ&pg=PA61). Routledge. pp. 61–63.
ISBN 978-1-317-55997-9.
13. Amaresh Datta (1988). Encyclopaedia of Indian Literature (https://books.google.com/book
s?id=zB4n3MVozbUC). Sahitya Akademi. pp. 1277–1278. ISBN 978-81-260-1194-0.
14. Culture of Assam - Government Of Assam, India (http://assam.gov.in/culture-of-assam)
15. (Barua 1973:38–41)
16. Gogoi, Dinesh (2015). Baapoti Hahun Bihu. Guwahati.
17. Gogoi, Dinesh(2015), Baapoti Hahun Bihu, Page 17-18, The root of the Bihu festival lies
with the earliest immigrants of Assams, the Kacharis. It is specially attributed to the Sadiyal
Kacharis which includes Chutias, Sonowals, and Deoris. The word Bihu is probably a
derived form of "Bisu" celebrated by the Deoris, which stands for "excessive joy". Other
festivals similar to it include the Baisagu of Bodos, Bushu of Dimasas, Pisu of Tiwas, and
Dumsi of Rabhas.
18. Bordoisila Bihu folklore (https://www.outlookindia.com/traveller/ot-getaway-guides/bohag-bih
u/)
19. Bhuyan, Surya Kumar (2005) [1932]. Deodhai Assam Buranji. Guwahati.
20. Barua, S.L. Chutiya Jatir Buranji. 2004, p. 390.
21. Hakacham, Upen Rabha (2010). Origin of Bihu. Guwahati.
22. Gandhiya, J. (2007). Jatiya Utsav Bihu(Samskriti Sourav). Guwahati.
23. Gandhiya, J(2007), Jatiya Utsav Bihu(Samskriti Sourav), Page 3-4, It can also be stated
that the term "Bisu" was perhaps corrupted with "Poin-hu" to give the term Bihu. The Tai-
Shan immigrants, after they had reached Assam, saw the earlier settlers in festivities of
cow-worship sprayingfresh water. This ritual looked similar, to the ancestral Poin-Cham-
Nyam ritual of the Tai-Ahoms.
24. [Bhuyan, S.K. Satsari Assam Buranji, 1960]
25. Bhattacharya, Pramod chandra (1969). Asamar Loka Utsav. Guwahati.
26. Goswami 1988, pp7-8
27. Celebrating Nature's Bounty - Magh Bihu (http://www.efi-news.com/2012/01/celebrating-nat
ures-bounty-magh-bihu.html) Archived (https://web.archive.org/web/20120117010132/http://
www.efi-news.com/2012/01/celebrating-natures-bounty-magh-bihu.html) 2012-01-17 at the
Wayback Machine, Efi-news.com
28. Sankalp India Foundation. "Bihu: A celebration of Assamese culture | Sankalp India
Foundation" (http://sankalpindia.net/drupal/?q=bihu-a-celebration-assamese-culture).
Sankalpindia.net. Retrieved 19 December 2012.
29. Lau, Vishaal (14 July 2007). "Religions - Hinduism: Vaisakhi" (http://www.bbc.co.uk/religion/r
eligions/hinduism/holydays/vaisakhi.shtml). BBC. Retrieved 19 July 2018.
30. Crump, William D. (2014), Encyclopedia of New Year's Holidays Worldwide (https://books.g
oogle.co.uk/books?id=cDTfCwAAQBAJ&pg=PA114), MacFarland, page 114
31. Karen Pechilis; Selva J. Raj (2013). South Asian Religions: Tradition and Today (https://boo
ks.google.com/books?id=kaubzRxh-U0C&pg=PA48). Routledge. pp. 48–49. ISBN 978-0-
415-44851-2.
32. Peter Reeves (2014). The Encyclopedia of the Sri Lankan Diaspora (https://books.google.c
om/books?id=4N5UAgAAQBAJ&pg=PA174). Didier Millet. p. 174. ISBN 978-981-4260-83-
1.

References
Barua, Hem (1973). "The Bihu Festival". Indian Literature. 16 (3/4): 35–43.
JSTOR 24157200 (https://www.jstor.org/stable/24157200).
Barua, Maan (2009). "The Ecological Basis of the Bihu Festival of Assam". Folklore. 120
(2): 213–223. JSTOR 40646515 (https://www.jstor.org/stable/40646515).
Das, Debendra Prasad Rongali Bihu through the ages (http://www.assamtribune.com/script
s/details.asp?id=apr1407\edit3), The Assam Tribune, 14 April 2007.
Dowerah, Sawpon Rongali Bihu-the spring festival of Assam (http://www.assamtribune.com/
scripts/details.asp?id=apr1407\edit2), The Assam Tribune, 14 April 2007.
Goswami, Prafulladatta (1988) Bohag Bihu of Assam and Bihu songs, Publication Board,
Assam.

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