Development of Saiva Cult in Koch Kingdom under Maharaja Viswa

Singha(1496-1540)Published in Uttar Prasanga, UGC Approved

Journal No. 42509, ISSN No. 2348-2036, Vol.IV. No-3-4, March –
April,2018,p.25-31
Madhab Chandra Adhikary
Associate Professor of History
Cooch Behar Panchanan Barma University
Vivekananda Road
P.O. & Dist. Cooch Behar-736101
Email: madhab.cbpbu@gmail.com
Membership No. 01935(LM)

(I)

The Koches belong to the Indo-Mongoloid group and one of the aboriginal tribes of
Kamata Koch Kingdom. They had a prominent role in the state formation of this region. The
emergence of the Koch as a political power in the early part of the 16th century is an
important chapter in the history of North-East India. Taking advantage of the invasion of
Kamata, a remnant of the old Kamarupa kingdom in A.D. 1498 by Alaudin-Hussain Shah of
Bengal, Bishu, a chieftain of his race established his authority over a number of Bhuyans in
Western Brahmaputra valley and thus founded a kingdom. Khan Amanatullah Khan
Chowdhury says that Maharaja Biswa Singha was ascended the throne of Western Kamarupa
or Kamata Kochbehar Kingdom in 1496 C.E1 and extended his kingdom to the river Karatoya
in the West and to the river Baranadi in the East. Immediately after this, he was elevated by a
section of Brahmanas to the position of a Kshatriya of the Varnasrama order and called him
as Biswa Singha, meaning the lord of the world and even traced his descent from Siva of the
Hindu Trinity. Eventually, the process of Aryanisation and the process of Hinduisation began
in the valley since the beginning of the early Christian era. Hence, at the time of
establishment of the Koch kingdom i.e. early in the 16 century A.D. in the lower
Brahmaputra valley, most of the people in almost entire Brahmaputra valley were by and
large either pure Hindu or Hinduised. In fact,Western Kamrup or Kamata-Kochbehar under
Biswa Singha was one of the powerful Hindu Kingdom in North East India. Despite this,
their tribal belief was also continued to exist side by side. Especially from Kamarupa to
further west of the valley, the Hindu beliefs system and social custom predominated since
long time past. He had not only established a powerful and prosperous Hindu Kingdom in the
medieval period which not only consolidated its administrative capability but also set up a
liberal social, economic and Hindu culture. In the present paper an attempt has been done to
explore how Saivism had been established during the time of Islamic penetration in Medieval
India particularly in Eastern India.

(II)

The Brahmaputra valley was inhabited since long ago by the aboriginal people who
had their own culture and religious beliefs. According to Kalika Puran Naraka apolitical
adventurer from Mithila (Orissa) killed its Kirata ruler and founded the kingdom of
Kamarupa. He brought a number of Brahmanas and settled them in this land. This process
had been continued later on and a process of assimilation of the Aryans and the non-Aryans
had begun and idea of some gods and goddesses had been developed into special cults along
sectarian lines.2 Lord Siva was the popular God of both the aboriginals and the Aryanised
people. Thus Shaivism became the dominant religion of the ruling dynasties and also the
Hinduised population up to the twelfth century C.E.
We get the information about the number of sacred places in Kamarupa connected
with Siva worship is larger than that of places associated with Visnu or Devi worship form
Kalika Purana.3 According to Rai Bahadur Gunabhiram Barua, Lord Siva was worshipped
first by Jalpeswar in ancient Kamarupa . He built the temple of Jalpeswara at Jalpesh near
Maynaguri block of Jalpaiguri of the tract in North Bengal which was formerly included in
the ancient kingdom of Kamarupa. 4 The inscriptions of the Kamarupa king Bhaskaravarman
(7 th century A.D) contain definite references to the worship of Siva in his kingdom.5 A grant
of Vanamala (835-865 A.D.) of Salastambha dynasty states that Bhagadatta worshiped Siva
with great humility and penances.6 His successor, Brajadatta also devoted to Siva.7 Both the
king Hajarvarmadava (A.D. 815-835) and his son Vanamala built the beautiful Siva temple of
Hetukasulin at Harupeswara in Tezpur.8 From Nidhanpur grant, Harcha Charitra of
Banabhatta, we came to know the information of Bhaskaravarman’s worship of Siva where
he describes that “from his childhood Bhaskaravarman firmly resolved never to do homage to
anybody except the lotus feet of Siva”.9. It seems that Saivism at that time was a fully
developed religion with its various sub-cults from different names such as Parameswara10
(the supreme Lord); Maheswara11 (the great Lord); Iswara12 (the Lord); Mahavaraha13 (the
great Boar); Adideva14 (the first god). All these names denote Siva’s position of supremacy
over all other gods. His beneficent nature is indicated by the names of Sambhu15 (the benign
one), Sankara16 (the beneficent), and Prajadhinatha17 (lord of the people). Rudra is another
name of Siva which signifies his destructive or fierce character. Ratnapala (A.D. 1010-1040)
one of the succeeding kings of the Pala dynasty is stated to have filled up the earth with
white-washed temples wherein the images of Siva was installed.18 Hieun- Tsang, the greatest
Chinese pilgrim when visited Kamarupa noticed hundreds of Deva temples in this land many
of which were probably dedicated to Siva.19 Various sources indicates that all the royal
families of the ancient Kamarupa were devotee of Siva. In the land grants of almost all the
monarchs there are invocations of Siva addressed with any of his appellations. The Copper
plates of Vallabhadeva (1185 A.D.)20 shows that Saivism continued to be prevalent in the
twelfth century.21 Vallabhadeva’s grant recorded that the parents ofVallabhadeva got him as a
boon from Siva, who has been delighted by their great austerities.

Siva is often referred to as Bhairava. Accordingly people in those days used to

worship Bhairava alone as the best religion.22 Until the coming of the neo-Vaisnavism, the
cult of Siva worship was a very important aspect of Hinduism in Koch Dynasty. Even
Kusumbarathe father of Sankaradeva, the founder of the neo-Vaisna movement in Assam,
was a worshipper of Siva and had Sankaradeva as his son only by offering puja to the
Gopeswara Siva of Singari.23 According to Bhusana Dvija, one of the traditional biographers,
Kusumbara worshipped Siva in the form of a linga for having a son.24 Even Sankaradeva is
said to be an incarnation of Lord Sankara (Siva).

Siva is not conceived in the abstract form alone. He appears as a concrete divine
figure with familiar myths and legends clustering round him. He was also worshipped in the
Linga form. From the large scale discovery of Lingas all over the state denotes that Siva was
chiefly worshipped in the form of Lingam, an upright pillar or rod of stone erected on a
pedestal called Yoni. The Yogini Tantra, a sixteenth century Sanskrit work states that the
number of Lingas in Kamarupa exceeds a million.25 Besides there were and even now are
various tribal modes of worship of Siva. Indeed Siva was the Aryanised form of the popular
tribal god of the time and was adorned as Burha, Baba, Bathou Sivarai etc.26

In the dynastic history of the Koch kings of Koch Behar, it is narrated that the Koch
kings worshipped Siva in both Brahmanical and tribal rituals. In this respect B.K. Barua
mentioned that on the eve of his expedition against the Ahoms, king Naranarayana offered
worship to Siva according to the Brahmanical rites. But thereupon there was a protest from
his tribal soldiers who demanded that Siva should also be worshipped according to their tribal
customs, offering rice, swine, buffaloes, he-goats, pigeons, ducks and cocks, wine by
performing dance of dancing women (deo-dhani).27 The king then allowed his tribal soldiers
and as well as he recognised and legalised this tribal mode of worship by issuing of an order.
B.H. Barua also mentioned that the north bank of the Brahmaputra river, people were allowed
to practice their rituals in aboriginal forms of worship, and the people on the south bank
would worship their god in Brahmanical rites.28 Thus it becomes clear that Siva cult or
Saivism was a living religion both amongst the aboriginals and the Aryanised peoples of the
valley even after the coming of the neo-Vaisnava movement. It is to be stated that there are
still innumerable ruins of Siva temples all over the state.

(III)

It is well known fact that the Koches not only curved out a new kingdom on the
ruins of the Kamarupa-Kamata but also established their authority over an extensive territory
and thus emerged as a threat to the Ahoms in the east and the rulers of the Gauda in the west
They also formed a defensive alliance with the Mughal Empire. For this reason the people of
western Assam felt more secured under the Koch rulers. It led to a large scale migration to
the Koch kingdom. The neo-Vaisnavite preacher Sankaradeva, Madhavadeva, Damodaradeva
also came to Kochbehar and got patronage of Naranarayan and his successors who had
worked hard to introduce their religion. In this way the Koches gained wonderful popularity
among the masses and within a short time opened a new chapter of cultural progress in the
Brahmaputra valley. Koch Behar thus was the base wherefrom a force was set in motion,
which started smashing many a tribal barrier and brought a radical social transformation in
the region.
 During the period of our study in the Koch kingdom, prevailed the heterogeneous
sects and beliefs among the masses. Hinduism was usually confined to the ruling families or
to a certain areas of the capital cities. The non Hindu tribes worshipped their deities and
performed the religious rites in their own ways as there was no any interference horn the
royal house. For the political benefit Maharaja Biswa Singha patronised both Brahmanical
and tribal worship, even they themselves accepted Hinduism and were elevated to the
Kshatriya status by the Brahmin priest. Later on the neo-Vaishnavite movement of
Sankardeva brought a major change in the existing systems. The most popular deity of the
people of the Koch kingdom was Siva and the origin of the Koch kings has been connected
with Him. In this context we may quote Darang Rajbnashabali29 that the Biswa Singh, the
founder of Koch Dynasty the descendent of Lord Siva. He was born out of the union of Lord
Siva assuming the form of Hariya Mandal and his wife Hira Devi who himself an incarnation
of Lord Siva’s wife Parvati. Mankar, the court poet of Biswa Singha describes the worship of
Lord Siva in the kingdom of Western Kamrupa or Kamata Kochbehar. All the coins issued by
the Koch kings mention the name of Lord Siva30 MaharajaViswa Singha worshipped Siva at
the Baneswara Siva temple at present Koch Behar of West Bengal. Haria Mandala, the father
of Koch king Viswa Singha, and twelve other Mech chiefs associated with the Mandala, are
described in the Darrang Raj Vamsavali as devotees of Siva.31 We get this historical
evidences from Abul Fazl’s writings , “A hundred years before this a pious woman was
praying in the temple of Jalpesh which is dedicated to Mahadeva and prayed for a son who
should become a ruler. By God’s grace she became pregnant and bore a son . He received the
name of Bisa and obtained the government of that country.”32 He was a great a patron of
Hinduism, worshipped Lord Siva and Durga. The Koch kings designated themselves as “Siva
Charana-Madhukara” in their real seals. Rajbanshabali shows the Koch kings offered to Lord
Siva ducks, pegion, rice-beer, buffalo hens, he –goat etc at time of worship and also
performed deodhai dance with madal.33
Kalicharan Bhattacharya, the spiritual guide of Biswa Singha initiated him into Saiva
tenants. Apart from this Maharaja Biswa Singha invited a large number of Brahmins from
Kanouj, Benaras and other learning places and provided them rent free lands to perform
religious practice. He also appointed Ballabhacharya, the chief priest of Kamakhya Temple to
Koch Kingdom. Mankar opines that Laord Siva was superior to Brahma and compares
Dharma Devata and Mahadeva are same. He himself was a devotee of Lord Siva and Parvati.
Thus Siva became a superior other than Brahma and Vishnu.34
The some records account the worship of Siva, both according to Hindu scriptures as
well as the tribal rites. The tribal concept that he was the God of diseases and death as well,
was accepted to Hinduism in his form as Mahakala Thakur. Thus the Saiva cult became a
state religion of Koch Kingdom among the Hinduised Koches.35 In the Kalika Purana and
Yogini Tantra Siva appears more often as a Bhairava than as a normal god and therefore
vamacara practices could be legitimately held in the Siva temples.36 The temple of Jalpesh
Siva at Jalpaiguri within the Kamata and the Koch kingdoms, the Bhairava temple at
Kamatapur are fairly old and these two temples are beyond the present political boundary of
Assam,37 and also within the present state of Assam following other Siva temples have been
in existence, attracting pilgrims and devotees, since the medieval times. Besides the existing
notable temples there are many other minor Siva temples and religious Thans (sthanas)
sacred to Burha Gosain or Pagala Gosain (Mahadeva/Siva) throughout the state, where
people express their sense of devotion either out of gratitude for fulfilling their desire or from
their innate and sincere devotion even today.

IV

In conclusion it may be stress that Biswa Singha was tolerant of all religions. In his
25 years of reign significant development took place in the field of civilization and culture of
the Brahmaputra valley in particular and North-East India in general. The early Koch kings in
their personal and family life were devout worshipper of Siva which is justified from the
study of the coins they issued. The coins bear the name of Siva. But at the same time, their
endeavour to patronize various cultural pursuits as well as the neo-Vaishnavite movement
heralded a new chapter in the history of this part of the country. Naranarayan, very
diplomatically, dealt with an impending religious rebellion of a section of his army during the
preparation of a war against the Ahoms in A.D. 1562. To pacify the enraged army, he passed
a decree that the people inhabited in western part of his kingdom may worship their own
deities according to their own ways and even by their own priest, while the eastern part was
allowed to follow the rites and rituals of the Hindus. Naranarayan shows his shrewdness
while patronizing Sankardeva, the great neo-Vaishnavite preacher of the day in his court and
simultaneously renovating the most celebrated seat of the Saktas, the Kamakhya temple at
Guwahati in A.D. 1556. The neo- Vaishnavite movement gained wonderful popularity among
the masses within a short time.

Besides the three major sects of Hinduism, viz. Saiva, Sakta and Vaishnava, some
other religions were also prevalent among certain sections of the population of the Koch
kingdom. Tantricism and Nathisim may be mentioned here in this context. Thus, it appears
that the subjects of the Koch kingdom were the followers of a number of faiths and were not
unified in respect of their religious behaviour and practices. The rulers were Saiva, but
lavishly patronized the Saktas and Vaishnavas. All the points made above may lead us to
think that the Koch rulers like their counterparts in the rest of medieval India lost no
opportunity to utilize religious beliefs and practices in achieving their political goals and
hence, followed a very delicate religious policy.

Notes and references

1. Khan Choudhury , Amanatullah, Cooch Beharer Itihas Vol. I (Bengali),Cooch Behar,

1937,p.105
2. B.K. Barua, Cultural History Assam, Gauhati.1969. P.161.
3. Suren Bhagavati (tr & ed), Kalika Purana,Gauhati,2007, Ch. 77,78,79. Pp.296fF; (the
number of places associated with Siva, Vishnu and Devi are respectively fifteen, four
and five); B. K. Barua: op. cit. Pp. 160f; B.K.Kakati, Mother Goddess Kamakhya,
Guwahati, 1989, P. 10
4. Barua, G.B., Assam Barunji, rept. Guwahati,1974 ,pp.39,45-46 also see The Journal
of Historical and Cultural Review, (ed). Madhab Chandra Adhikary and Subal
Chandra Barman,2012, P2; B. K. Kakoti: Purani Kamrupat Dharmar Dhara in Bani
Kanta Rasanavali. (ed). Maheswar Neog, Guwahati, 1991, P. 12
5. Nidhanpur Copper plates of Bhaskarvarman, Vv. 1 -2.
6. Tezpur Copper Plates of Vanamala. V.5; M. M. Sarma: Inscriptions of Ancient Assam.
Gauhati.1978.P.101.
7. Tezpur Copper Plate V.8
8. Ibid. V. 24; M. M. Sarma, op. cit., P. 103
9. E.B.Cowel & E.W. Thomas (tr), Harsa Charita of Banabhatta. London. 1897.P.217
10. Ibid.
11. Nidhanpur Grant. V. 4
12. Grant of Balavarman. Vv. 1 -2
13. Grant of Vanamala. Vv. 1-2
14. Gauhati Grant of Indrapala. V. 2
15. Suvankarapataka Grant. V. 1
16. Bargaon Grant Vv. 1 -2
17. Gauhati Grant of Indrapala V. 2
18. M. M.Sarma, op. cit., P.l 86; L. Devi,Asam Burunji, P.47
19. M.M. Sarma,op. cit., P.273f.
20. H.K. Barpujari, The Comprehensive History of Assam, Guwahati, Vol. I. P.316£
21. M.Neog, AsamarDharmarBuranji: AndharAru Pohar. Jorhat. 1988.P.llf.
22. U.C.Lekhru (ed), Katha Guru Charit,1964.P.19f
23. M. Neog: Purani Asamiya Samaj Aru Sanshriti. Gauhati. 1971. P. 12
B.K.Bzam.P.l66;T.Watters(tc), On Yuan Chang’s Travels in India. Vol.IL London.
1904.Pp.185f.
24.
25. B.K.Barua,op.cit., P.165
26. M. Neog: Sankaradeva and His Times. Gauhati. 1965. P.81
27. Darrang –Raj -Vamsavali Vv.324 - 228; B. K. Barua, op. cit., p.165
28. Darrang –Raj -Vamsavali ,V337; Ibid.
29. Goswami ,H.C.(ed) Baladeva Suryakhari Daivajna, Darrang Rajavamshavali,
Guwahati,1973,pp.50-53
30. See details, N.G. Rhods and S.K.Bose, Coinage of Cooch Behar, Dhubri.
1999,Pp.96ff.
31. Darrang –Raj –Vamsavali, op.cit.,Vv. 50-53.
32. Beveridge, H. (Trans) Abul Fazl, Akbarnama Vol. III p. 1067
33. Subal Chandra Barman, Religion under Maharaja Biswa Singha(1496-1533)in The
Journal of Historical and Cultural Review, (ed). Madhab Chandra Adhikary and Subal
Chandra Barman,2012, p.3; Darrang Rajavamshavali, op. cit.,vv.325-327
34. Ibid,p.4
35. D.Nath,History of the Koch Kingdom, Delhi, 1889, P.166.
36. Mother Goddess Kamakhya,op. cit., P. 20.
37. S.N. Sarma, op.cit., 192.ff, S. N. Sarnia: Asomiya Sahityar Samiksatmak Itivritta,
Gauhati. 1986. P.62f.