Singarigharutha
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Singarigharutha was the traditional
Origin
The Singarigharutha ceremony was first observed by the Ahom King
Procedures
To perform the ceremony, the king, at first, consulted the Tai-Ahom priests and astrologers: the Deodhai and Bailungs. An auspicious day was fixed.
On the day of ceremony, the king, wearing the Somdeo, or image of his tutelary deity, and carrying in his hand the Hengdan or ancestral sword, proceeded on a male elephant, followed by his chief queen in a female elephant, to Charaideo, where he planted a pipal tree (ficus religiosa).[6][7] The royal couple next entered the Patghar, where the presiding priest poured a libation of water over them. Some Ahom chronicles stated that two people of common origin were selected and placed under the bamboo platform. When consecrated water was poured over the royal couple, it fell on the people below. The two who were under the bamboo platform were presented with gifts of gold and silver coins. Then they were exiled far from the capital, sometime even exiled from the kingdom, as it was believed that all the evil or ill omens of the new king and queen will leave with them. Such people were called Neusa-Jua which literally means the one who takes away the evils or ill omens. In olden days descendants of Neusa-Jua people were found in Goalpara district.[8]
Afterward the royal couple took their seats in the Solongghar, on a bamboo platform, under which were placed a man and a specimen of every procurable animal. Consecrated water was poured over the royal couple and fell on the animals below. Then, having been bathed, they entered the Singarighar and took their seats on a throne. The leading nobles came up and offered their presents and homage.[9] New money was coined, and gratuities were given to the principal officers of the state and to religious mendicants. The presents to the officers consisted of gold earrings, gold bangles and gold embroidered cloths. Deodhai-Bailungs were offered gold earrings, embroidered cloths, girdles, and long clocks, and silver, gold, cowries and cloths to the children and the people at large. On that day, prisoners convicted with minor crimes were released. The king and his chief queen stayed in the Singarighar for one full day and night.[10]
In the evening, there was a feast which the king attended with his council of minister and noble.
Before the reign of Swargadeo
When a king was consecrated he attained the status of a full-fledged monarch. The festivities and amusements continued for seven days. On the eighth day, the image of Somdeo was returned to its shrine in the manner in which it was first brought and the king returned to the capital, with his family and nobles.[17] During the next 30 days the tributary rulers and state officials who had not been present at the installation were expected to come in and do homage and tender their presents to the new king.
Historical significance of the ceremony
The Kheun rwan mai kaw ceremony occupied an important place in the history of
One event that occurred during the reign of Swargadeo Chandrakanta Singha in early 19th century, clearly showed the significance of the Kheun rwan mai kaw ceremony. During Ahom rule in Assam, the Shraddha or the death anniversary of the previous kings were observed annually according to Tai-Ahom traditional rituals.[18] A tribute of rice beer and other items were offered on decorated plates to the former kings of Ahom kingdom. Chandrakanta Singha visited one of these rituals to offer his respect to the previous Ahom kings. He noticed that one plate was placed separately from others during the religious ceremony. When he enquired about this to the Prime Minister Purnananda Burhagohain, the premier replied that that plate was offered to Swargadeo Kamaleswar Singha and the reason of placing it in separate rank was because Kamaleswar Singha could not perform the Singarigharutha ceremony during his reign due to financial constraints: Kamaleswar Singha could not be placed in the same rank with the kings who had performed the ceremony. Purnananda Burhagohain also explained that owing to financial constraint the Singarigharutha ceremony of Chandrakanta Singha could not be performed at his accession. Chandrakanta Singha became anxious and began to put pressure on the premier to perform his Singarigharutha ceremony, which later became a cause of conflict between the king and the prime minister.[19]
Ambassadors from neighbouring kingdoms of
Conclusion
The Kheun rwan mai kaw ceremony signifies the fact that even though the Ahom rulers of Assam adopted Hinduism, the significance of the Tai-Ahom religious customs and practices were at large during the Ahom period. The Tai-Ahom priests and astrologers, the Deodhais and the Bailungs, occupied important position in the Royal court of Ahom kingdom till the starting of 18th century and even till the end for some time. It was because of their efforts and influence on the royal court, kings and nobles continued to pay their respect to the ancient customs and religious ceremonies of the Tai-Ahom community during the period of Ahom supremacy in Assam.
See also
- Ahom dynasty
- Ahom kingdom
- Assam
- Chandrakanta Singha
- Charaideo
- Kamaleswar Singha
- Sibsagar district
Notes
- ^ "639 Identifier Documentation: aho – ISO 639-3". SIL International (formerly known as the Summer Institute of Linguistics). SIL International. Retrieved 2019-06-29.
Ahom [aho]
- ^ "Population by Religious Communities". Census India – 2001. Ministry of Home Affairs, Government of India. Retrieved 2019-07-01.
Census Data Finder/C Series/Population by Religious Communities
- ^ "Population by religion community – 2011". Census of India, 2011. The Registrar General & Census Commissioner, India. Archived from the original on 25 August 2015.
2011census/C-01/DDW00C-01 MDDS.XLS
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 412
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 38-39
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 412
- ^ Gait E.A. A History of Assam 1926 page 235
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 413
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 414
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 414
- ^ Gait E.A. A History of Assam 1926 page 235
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 414
- ^ Bhuyan Dr. S.K. Tunkhungia Buranji or A History of Assam (1681-1826) 1968 page 46
- ^ Bhuyan Dr. S.K. Tunkhungia Buranji or A History of Assam (1681-1826) 1968 page 137
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 413
- ^ Gait E.A. A History of Assam 1926 page 235
- ^ Bhuyan Dr. S.K. Tunkhungia Buranji or A History of Assam (1681-1826) 1968 page 47
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 414
- ^ Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms 1981 page 291-292
- ^ Bhuyan Dr. S.K. Tunkhungia Buranji or A History of Assam (1681-1826) 1968 page 47-48
References
- Gogoi, Shrutashwinee (2011). Tai ahom religion a philosophical study (PhD). hdl:10603/116167. Retrieved January 31, 2019.
- Bhuyan Dr. S.K. Tunkhungia Buranji or A History of Assam (1681-1826), second edition 1968, Department of Historical and Antiquarian Studies in Assam, Guwahati
- Barbaruah Hiteswar Ahomar-Din or A History of Assam under the Ahoms, first edition 1981, Publication Board of Assam Guwahati
- Gait E.A., A History of Assam second edition 1926 Thacker, Spink & Co Calcutta