From the Directors Desk

Namaskar, and heartiest greetings to all our readers.

VKIC is glad to inform you about the events and

activities which took place during the period April 2014 to

September 2014.

The VKIC had made an endeavour to focus on some

important aspects related to Namghar in Assam and a

neighbouring state. A series of lectures was conducted

focussing on different aspects of Namghar under Sanskriti

Anveshak.

Reveating little known facts about the pilgrimages of

Srimanta Sankardeva in different parts of India, noted

researcher Dr Sarat Kumar Phukan delivered the second

Minoti Hazarika endowment lecture.

Enthusiastic students from Sarala Birla Gyan Jyoti

school of Guwahati, were trained on documentation and

research methodology by a VKIC team. A group of students

from Goldsmith University, UK visited VKIC to acquire

information on their documentation project.

During this period Wally Reye, an Anthropology

researcher from Vienna visited the VKIC to acquire

information about some social customs among Khasis and

Jaintias of Meghalaya. Equipped with information and

knowledge she carried out field investigations in different

parts of Meghalaya.

More than a decade after the VKIC completed a

pioneering documentation of Kamakhya and it's adjoining

temples, a new effort is underway to photograph the

archaeological objects spread across the temple complex in

a more advanced format. The successful activities of VKIC

increased expectation from all quarters. Hence all

cooperation and support is going to be the backbone of our

activities.

Director

RAC, VKIC

Activities

Namghar Lecture Series

Namghar in the Urban Context of Assam.

The VKIC had taken an endeavour to focus on the

important aspects related to Namghar (House of Prayer) in

Assam and a neighbouring state. Experts and devotees were

carefully chosen to gather a comprehensive understanding of

the institution, the foundation of which was laid by Srimanta

Sankardeva, the patron saint of Assam. The saint had

envisaged the Namghar as a venue where people from varied

backgrounds could come together and offer prayers. Today

the Namghars have undergone changes, but it has also

retained many of its earlier characteristics making it an

institution that has stood the test of time.

The Namghars in the urban areas of Assam have

successfully retained some of the features of Vaishnavite

traditions found in village Namghars. The use of an

egalitarian platform to worship one unifying God with

prayers and discussions is common to Namghars in cities,

towns and villages.

This was stated by Pujyapad Bhadra Krishna Goswami,

Sattradhikar of Jokai Sattra in his lecture Namghar in the

urban context of Assam.

According to Goswami, the Namghar became a part of

Assams urban landscape from the early part of the 19th

century. Even though from that time onward modernization

brought rapid changes in peoples lifestyles, the Namghar has

successfully preserved the basic functions related to

Vaishnavite faith and traditions.

The great religious and spiritual traditions started by

Srimanta Sankardeva and his disciple Madhavdeva are still

maintained by many Namghars in the urban areas of the

state. It is within their sanctified spaces the wisdom of the

elders is passed on to the younger people.

Mahatma Gandhi had once described the Namghar as a

mini Parliament. Such an ideal survives in the institution in

villages as well as in towns and cities. No distinction is made

among the faithful coming from different backgrounds. Both

men and women have equal access to Namghars

.

Emphasizing the typical architecture of the Namghar,

Goswami said that the cardinal principles are adequately

followed in building Namghars in most villages, but are not

strictly maintained in towns and cities due to lack of space

and other reasons.

During an interactive session, the Sattradhikar

underlined the need for facilities in cities which could

introduce the young generation to the Namghar and its

remarkable history and functions. Apart from spreading faith

and spirituality, the young ones will also learn to appreciate

their own cultural inheritance. Noted academic Prof. Birinchi

K Medhi moderated the session.

On June 28 VKIC organised a lecture-cum-interactive

session on a historic Namghar situated in Meghalaya in its

Uzan Bazar premises.

The Maranga Namghar, in Ri-Bhoi District of Meghalaya,

continues a cultural tradition that has its origin in Srimanta

Sankardevas Ek Saran Naam Dharma. Significantly, the

faithful have been able to sustain the institution with its

historic associations amid adversity over a long period of

time.

In the Namghar, located in an area which was once part

Assam, members of the community offer prayers on a regular

basis. Around the 20th of every month they offer Sarai. They

became associated with the Srimanta Sankar Sangha of

Shillong in the year 1987.

Maranga Namghar

During the session the Bhakats from Maranga presented a

moving Naam Prasanga after ceremoniously lighting earthen

lamps and incense sticks. The audience was impressed by the

performance which took place within the confines of an

auditorium. They also sang a Borgeet with the same

devotional fervour.

The Bhakats of Maranga Namghar said they celebrate

Janmastami with much enthusiasm. The entire day is spent in

NaamPrasanga and religious discussions.

At present 35 families are associated with the Namghar.

Even though they reside in a predominantly Christian State,

the devotees do not face any hardship. According to the

Bhakats they live in harmony with their Christian

neighbours.

In the interactive session, eminent Anthropologist and

academic, Prof A.C Bhagabati appreciated the efforts of the

Bhakats, and especially their service to their Namghar.

Cultural activist Dipankar Mahanta and journalist Pulin

Kalita moderated the session. Chairman VKIC, Dipok Kumar

Barthakur offered a token to the Bhakats as a mark of respect

and appreciation.

Namghars across Assam are synonymous with religious

and cultural functions, but many of them are also exemplary

in functioning as institutions of self-governance. This was a

view expressed by noted researcher Dr Rahul S Mazumdar

while delivering the lecture on Namghar on July 26.

In his lecture titled Role of Namghar as an Institution of

Self-governance, Dr Mazumdar portrayed the evolution of

the Namghar from inception till the present day. He focused

on Namghars in rural and semi-urban areas which still retain

Role of Namghar as an Institution of Self-governance

many of their age-old traditions and functions. Namghars

in such contexts play a significant role in shaping the

cultural milieu of adjoining areas. At the same time they

exhibit features of self-governance in various ways,

allowing people to participate in the decision making

process.

According to him, the Namghar in the course of time

developed into an institution that governed itself in some

clear cut ways. For instance, it had definite means to gather

revenue, keep track of funds, and had functionaries

entrusted with specific work to ensure smooth running of

the Namghar. He substantiated his views by referring to the

functioning of the Barpeta Namghar.

Acknowledging that the Namghar is a dynamic entity

that has adapted with changing circumstances, he said that

many Namghars have successfully retained the best

features which can be traced to its earlier position as a

common platform for devotees cutting across social and

economic divide. Local people, in their own way, laid the

foundation of many Namghars, and devised methods that

enabled its functioning in a way that has withstood the test

of time.

Dr Mazumdar hoped that the Namghar would

continue to attract study and research particularly in the

areas related to its role as a self-governing institution.

Vibrant facets of a historic temple cum Namghar came

alive in a stage performance on August 30. The devotees of

Santan Dharma Mandir, Rampur presented several

devotional songs and dances to an audience enabling them

to get acquainted with a less known but significant cultural

heritage.

Sanatan Dharma Namghar

The devotees representing various age groups sang

devotional songs, which have been practiced for about 90

years by locals. The songs revealed their firm faith in

Vaishnavite religious traditions. The youth of the region

have been trained in the art by veterans, a process that

continues today.

A medley of traditional drum beating (doba) by

devotees made an impact on the audience. The beating of

the drums differs from one occasion to another. After years

of practice, the drummers can change their style to convey

different messages to people in surrounding areas. There

was even a style of drum beating a fast and furious

rhythm that can spread a message among people to

become alert in the face of crisis situations.

Among the favourite items in their repertoire was a

performance of Dadhi Manthan, depicting the lovable

antics of Lord Krishna. Children associated with the temple

enacted a lively scene much to the delight of the audience,

which also comprised cultural researchers.

A member of the Santan Dharma temple in his

interaction with the audience mentioned that apart from

the religious and cultural events, the age old religious

centre played a role in furthering education and social

awareness on several issues which affect the life of local

people. Moreover, the temple also acted as an instrument

for settling individual disputes and other contentious

issues. The seniors of the temple ensure that honourable

settlements are made among stakeholders many a times.

Thus peace and harmony is maintained without taking

recourse to the law.

Distinguished academic, Prof. A. C. Bhagabati, who

presided over the function in his welcome speech

introduced the Santan Dharma temple and said that there

is much to be learnt from such an old and illustrious

institution. Journalist Pulin Kalita and academic Dr Rahul S

Mazumdar moderated the session.

The Mayamara Namghar like other Namghars is a

meeting ground for people from different backgrounds,

but its egalitarian nature is also reflected in its architecture

and locational orientation.

The structure is designed with the idea that the

Namghar easily attracts people, is suitable for

accommodating large congregations, and can easily hold

Bhaonas and other events for the faithful.

Mayamara Namghar

This was mentioned by the Yuvadhikar of Dinjoy Sattra,

Mukundananda Chandra Goswami in a lecture-cum-

interactive session on the Namghar on September 27.

He stated that the Mayamara Namghar is the outcome

of a long evolution right from the time when Sri Sri

Aniruddha Dev established a Sattra at Narayanpur, in

Lakhimpur district. The values and ideals he and his

followers stood for are sustained by the present Mayamara

Namghar spread across several districts of Assam.

The Mayamara belief system lays great stress on

leading a way of life in which good conduct and fellow

feeling are placed in high order. Through various

vicissitudes, especially political persecution, these

principles have enabled the Mayamara Namghar to

survive, prosper, and contribute to the religious and social

spheres of society.

The session was moderated by Dr B. K Gohain, who

emphasised that the Mayamara Namghar can be

understood in the historical context of Assam. Noted

sociologist Prof Andre Beteille attended the lecture along

with a number of scholars. Prof Beteille formally released a

VKIC publication on the Rabhas of Assam.

Dr Minati Hazarika Endowment Lecture, 2014

It was a lecture on a subject of history, but with

supporting material from present day technology.

Geographical tools were used to shed new light on one of

the most important historical events of Assams history and

culture.

Focusing on little known facts about the pilgrimages of

Srimanta Sankardeva in different parts of India, noted

researcher Dr Sarat Kumar Phukan said the historic

journeys cannot be fully understood without a

geographical angle.

Delivering the Second Minati Hazarika Endowment

Lecture at VKIC on May 11, Dr Phukan said, The

geography of Assam and rest of India needs to be taken into

account to appreciate the actual dimensions and

th thsignificance of his travels in the 15 and 16 centuries. It

was far more difficult to traverse through a vast landscape

compared to later times, considering the geophysical

constraints, he mentioned.

It is nothing short of amazing that Srimanta

Sankardeva and his companions could travel through

inhospitable terrain and people to visit places as far as

Badarikashram, Puri, Kanyakumari, and Dwarka. It was a

momentous event in the history of the entire Neo-

Vaishnavite movement. No other saint of India in that

period had made such extensive pilgrimages and gathered

knowledge from so many sources, he opined.

According to Dr Phukan, the saint and his entourage

had to cross numerous rivers, streams, wastelands, and

mountains in the course of the two pilgrimages made in the

th th15 and 16 centuries. Another obstacle the group had to

surmount was the presence of several hostile tribes on their

path.

Available evidence suggests that the climatic

conditions of the different regions varied widely, which

must have created difficulties for travellers from another

climatic region.

With the aid of maps he showed that Srimanta

Sankardeva during his two pilgrimages visited all the

major sites sacred to the Hindu faith in some of the remotest

parts of India, which was then known as Jambudwipa. He

visited Puri and its adjoining areas twice, indicating his

deeper interest.

The saint in his travels was able to absorb fundamental

religious and spiritual ideas from different sites of

pilgrimage and enlarged his understanding. No less

significantly, he succeeded in introducing the culture of

Assam to several areas of the Indian subcontinent. It was

such an exchange of ideas which made his pilgrimages all

the more remarkable. It is worth mentioning that Minati

Hazarkia Endowment Lecture is held every year by the

VKIC, and it aims to reveal hitherto unexplored cultural

and spiritual facets of Assam and neighbouring areas.

Training of young researchers

Visit of Students from Goldsmith University, U.K.

Seven young students from Sarala Birla Gyan Jyoti

school were trained on research and documentation by

VKICs resource persons.

The students were asked to plan and execute a project

on five ancient religious sites in Guwahati. They were

introduced to tools of documentation and their use in the

field. They students presented the project findings to a

select audience and answered questions.

One of the findings revealed that most of the

archaeological objects located within the holy sites have not

been documented or interpreted through modern

disciplines of research. Such research, which is necessary

for a better appreciation of the holy sites, requires expertise

of a multi-disciplinary nature.

The young researchers, apart from recording

information in text form, were also able to gather

photographic evidence of the sites along with that of the

responders.

Each of the participants was presented with a certificate

of commendation.

The VKIC played host to a group of students from

Goldsmith University, who were visiting Assam to acquire

information on a documentation project.

In order to gain understanding on contemporary issues

of Assam such as demography and environment, the

students interacted with VKIC Staff.

They were informed about the social and economic

conditions of Assam with some historical background.

They were also briefed on some of the issues which

included cultural changes in Assam with reference to the

challenges faced by the regions indigenous communities.

Anthropology researcher Wally Reye from Vienna

visited the VKIC to acquire information on Night Visiting

Husbands among the Khasis and Jaintias of Meghalaya.

`

The researcher was provided necessary information on

the subject by VKICs Research Associate Kunal

Choudhury. She was provided publications of the VKIC,

which have been well received by scholars and researchers.

Equipped with information from VKIC she carried out field

investigations in parts of Meghalaya.

Austrian Anthropologist visits VKIC

Feature Article

Island of Faith

The island of Umananda, also known as Bhasmachal,

and Peacock island, is situated amid the Brahmaputra

River between Guwahati and North Guwahati. It is

associated with Shiva and Parvati, and finds mention in

the Kalika Puran.

On the top of the island is located the Umananda

Temple, which dates back to the 17th century. Various

written records are not in agreement about its date of

building. However scholars believe that the oldest

structure was erected during the reign of Ahom King

Godadhar Singha. This also reveals that there would have

been a Hindu population nearby for which the temple was

built.

Two winding pathways (one of them a later

development) link the temple with the river which differs

in levels during monsoon and winter. During the rainy

season the river rises 10 to 15 feet compared to its dry

season level.

A flight of cemented stairs leads to the main temple;

according to a shopkeeper doing business in the vicinity the

stairway was built with the help of some devotees residing

in Guwahati. The stairway close to the temple is

considerably wider than it is at the edge of the river.

The present day temple has an east-west orientation

and the entrance is through a modern concrete and brick

structure. There exist no archaeological objects in the

western faade. Some colorful painted tiles on the walls

contain characters from Indian mythology. On the topmost

part, above the main entrance, is an image of Lord Krishna

atop a snake.

It can be entered through a rectangular door, and after

a few steps one reaches a large podium in which a small

VKIC in the Media

VKICs outreach programme

Kamakhya Revisited

The VKIC has been able to get much deserved space in the

local media through its work in various fields.

Barring a few, all other important events were reported in

the largely circulated English newspapers. Some events were

also covered by the electronic media. These have enabled more

people to know about VKIC and its activities to safeguard the

traditional cultures of the Northeast.

The VKIC as an institution was also profiled in a popular

local magazine. That report helped a batch of students to visit

the VKIC. They have been briefed about two new projects and

they have expressed their willingness to work in the projects as

volunteers.

On World Environment VKICs Prabal Kr Das delivered a

lecture on Environment-Culture Interface at Sarala Birla

Gyanjyoti School.

He spoke of about the close connection between the

natural environment and its neighbouring culture with

reference to some parts of the world. He then focused on the

history and status of environment-culture dimensions of

India.

The major part of the lecture, supported with a power

point presentation, highlighted the issue in the context of

Assam. The situation may be somewhat better than many

other parts of the country, but with more pressure on the

natural environment the dependent cultural mores and

traditions will undergo changes. How the environment and

the indigenous culture will face the challenges is a matter of

concern.

More than a decade after the VKIC completed a

documentation project on Kamakhya and its adjoining

temples, a new effort is underway to photograph the

archaeological objects spread across the temple complex.

Digital photography will now provide better image

quality that can be easily stored, accessed and transferred. No

less important, the comparison of the new images with earlier

ones will reveal how some of the temples and historical objects

have undergone changes. One change that was immediately

noticed is the way the Mekhelaujowa, the stone pathway

connecting the temple with the plains below has witnessed

degradation due to various reasons.

When completed it will emerge as the most

comprehensive photo bank of Kamakhya and the

archaeological objects of the Nilachal hill on which the temple

complex is located.

These are located in an east-west manner with the base

of the triangle at the west.

On the right-hand side of the path leading to the main

temple is a small rock sculpture of Ganesha. According to

Hindu belief, devotees should first pay their salutations to

the elephant-headed God before they offer prayers to any

other deity. However, it has been observed that most of the

faithful give it a miss.

The priest in the photo hails from Sonapur near

Guwahati. A number of priests of the temple hail from

there. He makes a living from parts of the proceeds

received from devotees.

Priests serving the temple do not stay permanently in

the island. Some of them have cultivable land in their native

places. The earnings at the temple site are meagre, said a

priest.

During monsoon only a few priests remain on the

island. They carry out the regular pujas performed every

day. The first worship takes place in the morning, the

second in the afternoon and third in the evening when it is

marked by an Aarati. Apart from the period when the island

becomes isolated due to high water level, there are twelve

priests to cater to the needs of devotees.

The devotees belong to different background. Most are

natives of the region. Some of them visit the temple before

they visit the shrine of Kamakhya, which is connected to

Umananda in some legends. In recent times, the footfall of

people from outside Assam has reportedly increased.

The site draws the young and the old alike.The number

of female devotees could be higher as observed on six

different days of 2014. Their numbers swell on Shivaratri,

which according to a priest can have 70,000 or more

devotees visiting the temple. Most of them are women.

Visitor numbers also increase on Ashokastami and on New

Years Day.

icon is kept. The ambient light in low and the details of the

space surrounding the icon is covered by flowers offered in

veneration. A few bells made of golden leaf are hung on

slim supports.

Devotees are first asked to pay their respects to Vishnu

before they proceed to the main Grabhagriha where Shiva

the main deity of Umananda is worshipped. Thirteen steps

lead down to the main shrine in a dark grotto, where

worship takes place. The room is dark except for oil lamps

lit inside. Offerings are made to the idol as mantras are sung

by the priest and another assistant who is present there only

occasionally.

After emerging from the temple, devotees can visit two

other shrines dedicated to Mahakaal. It is newer than the

main temple, and on a faade mentions AD 1820. A part of

the structure shows wear and tear. Priests of the temple

have informed senior District Administration officials

when they were on an inspection tour but repair and

restoration is yet to take place.

In another small structure, three Shiva Lingas can be

seen placed in a triangular layout. The one at the apex is

different in shape than the two at the base.

No significant archaeological objects on the hill of can be

seen on the island. Some writings indicate that the old

structure could have collapsed in an earthquake in 1897. It is

difficult to substantiate how the older edifice came to be lost.

Was it the result of an earthquake, or were there other forces at

work?

A few large stone blocks bearing cut marks can be seen

scattered on the eastern and southern shores of the island. The

biggest measured approximately three feet in length.

Continuous exposure to strong currents during the flood

season has made the edges and the surfaces smooth.

However, there is more to the island than prayers and

contemplation. This is arguably the finest location for a place

of worship. It has vegetation that changes colour in tune with

the seasons. Its floral wealth comprising flowering trees,

shrubs, ferns, epiphytes, await documentation as of now.

According to a devotee who visits Umananda frequently,

there is no other place in Guwahati where nature and prayers

unite so well.

The scenery on the island and views of the Brahmaputra

draw people, who can enjoy serenity and solitude less than a

kilometer away from chaotic city life.

A plan to transform Umananda into a tourist spot is under

consideration. Recent media reports stated that the island will

get potable water source in the coming days. Today people

living on Umananda have to rely on water carried from the

river below, clearly an arduous task. It becomes difficult and

dangerous during rains. Water so near, yet so far

Book Review

Traditional Culture of the Rabhas of Assam is the result of an

extensive field-study carried out by a team of researchers of VKIC

with the support of people belonging to the Rabha community.

Among the oldest indigenous people of

Northeast India, the Rabhas are mainly

spread over Goalpara, Kamrup and Darrang

districts of Assam. They are also found in

some pockets of Meghalaya, West Bengal

and Bangladesh. During the course of time

the community has embraced changes, but

many of their traditions, beliefs and

practices have retained their ancient ethos.

The Rabha way of life reflects its close

connections with the natural environment which sustains it in rural

environment. The interaction with nature reveals an understanding

of resource use, and a respect for the land that sustains them.

The book, also containing images of Rabha rites, rituals, and material

culture, details the major attributes of the communitys social and

cultural reality. Queries put forth to the people elicited valuable

knowledge which was studied and incorporated in this work.

An outcome of painstaking research and analysis, the Traditional

Culture of the Rabhas of Assam will prove to be helpful to all those

interested in the culture of a people which is one of the fascinating

indigenous communities of the Northeast.

Published By :

Editorial Team :

The Secretary, VKIC, Guwahati - 1

Kum Sujatha Nayak, Prabal Kr. Das, Wahengbam Sushma Devi, Kunal Choudhury, and Ramani Deka

We are born to do great work in Bharat

- Swami Vivekananda

Calling healthy, selfless, educated, young men and women

under 30 years of age (relaxable), free from family responsibilities, to

join as Jeevan Vrati / Seva Vrati to fulfil this dream of Swami

Vivekananda. Join Vivekananda Kendra, a Spiritually-Oriented

Service Mission, Founded by Mananeeya Eknathji Ranade in 1972.

It is not a career but a Mission.

For more details : Contact any branch centre of Vivekananda Kendra

or write with self-addressed stamped envelope to

The General Secretary

Vivekananda Kendra

Vivekanandapuram,

Kanyakumari - 629 702

From :

Vivekananda Kendra Institute of Culture

Riverside, Uzan Bazar, M. G. Road, Guwahati - 781001

Ph. 0361-2510594, 2736945. E-mail : info@vkic.org

To