A paper on Nath Community residing in North East of India (An ethno-anthropological approach to nature)
Nath Community residing in North East of India (An ethno-anthropological approach to nature)
Om
tat me manḥ shiva sankalpamastu
(Om
may that my mind be with good thoughts, Yajur Veda 34-verses 1-6, Shiva Sankalapa Shukta)
The
Uttar-Purva Bharata or North-East region
of India has a wide horizon of diversity not only in regard to the social and
cultural heritage but in philosophical perspective too. The social, cultural and
religious liberty which is given not only by our constitution but also by the great
Hindu religion too is the main reason behind this rainbow of variation. Here, in this region of India the Nāth
community is one of the richest communities with its copious range of social
and cultural heritage.
In
Sanskrit language the word ‘Nath’ means ‘Lord’, ‘King’, ‘Father’, ‘Protector’
etc. Like all the other typical Hindu communities it also holds one of the most
ancient Hindu deities in its core heart, Shiva. In this community Shiva is considered as the Lord, Father
or the Protector and Destroyer of the vast universe. As The exception of this
community is that, it's belief system. The community believes themselves as the
direct offspring of the Lord Shiva and so they use the surname ‘Nath’ . The
community worships Shiva with full dedication. Unlike the other communities of
Shaivism, the Nāths holds some really different features as it is influenced
by Adveta Vedanta Philosophy. It had also influenced the development of the
Buddhism. Studying the great importance of Nath Philosophy Dr. Bundle once
said- “Nathism is the bridge between Hinduism and Buddhism and that should be
treated as such.”
The arrival of this community
into the North-East was also accidental incident. As we can see, unlike the
other strata of Shaivisim such as Kāla Mukha, Aghori, Kāpālik, Mattamayura etc.
the vast population of people belonging to Nāth Community in this region is really an exceptional coincidence. The
Nātha community entered North-East region in about 1300 AD. During the reign of
king ‘Ballal Sen’ of Bengal. Though, they have their own specific rituals, now
they are homogenized with the local communities. They share the local rituals
and accepted the life of locals. The Nāth community has a great implication and
influence upon the other communities of North East India mainly in case of
social and cultural regard. The community is also playing an important role in literary
side of Assam.
Though,
the community once had a great philosophy of life and outstanding cultural
heritage, now it has lost its vigor and shine. There is a strong need to save
the community from total annihilation. Many of them do not even know what was
the real idea and culture their ancestors had.
1)
Knowledge:-
To
provide a brief knowledge about the rich history of the Nath Community and
there social and cultural heritage.
2)
Awareness:-
To
create a sense of awareness among the people of other communities about the
cultural and social heritage of Nath Community of the North east region.
3) Attitude:- To motivate the educated society as well as the new generation of Nath community so that they could try to rediscover and save this community from annihilation.
Scope of the Study:- Though, the Nath community is embossed with a copious amount of cultural, social and philosophical heritage the present study has its limitation to highlight only the major sides of cultural, social and philosophical heritage of Nath Community of North East region and their implication upon the cultural social and literary sides of this region.
A Brief History of Nathism
The history of Nathism
is directly related to the history of Shiva Worship or the Shaivism.
‘Lord Shiva’ is mentioned in almost all the four Vedas with different names
susch as Shiva, Rudra, Pashupati, Tryambaka ect. In Sāmveda lord Rudra is
addressed with these words- “Ȃrorajanam tadvaiga deva travriya to hani” (xvi
section). Again in Bājasaneya Saṁhita and in Taittiriya Saṁhita hundreds names
of Shiva can be found. There are many verses that can found in Atharva Veda
which are dedicated to the Lord Rudra.1 Again Lord Buddha refers to Saivism in
it's own way. In one of his sermons he refers to it as Slvavijga which one
commentator Buddhaghosa (5th Century A.D.) explains as Bhuta vijja
or exorcism’2. E.J.H. Mackay in 1937-38 during his Archeological survey in
‘Mohenjo-daro’ found tablets engraved with a Tricephalic (Three Headed) Lord
Shiva’s figure which is considered to fall down around 2350-2000BC . John
Marshall who had served as the Director General of the Archeological Survey of
India Identified the Shiva like figure as an early ‘Prototype Shiva’ in
1928-29. In the coins of king Kadphises 2nd (78-110 A.D.) figure of Shiva on a
bull can be found. Again, during the time of Kaniska and Huriska too coins were
embossed with Shiva’s figure.After the time of Huriska Shiva’s figure was
engraved with a Trishula in his hand and without the Bull (Brishabha) by the
king Bashudeva (182-220).
We have already mentioned
about the intimate relation between Shaivism with Nathism. It is as old as the
great ancient history of Shaivism. To prove my point we have to track its time
far to the Vedic period. According to Dr. Nirmal Prabha Bordoloi mentioned the
‘Brātyas’ of Vedic period in her research book ‘Shibo’. The characteristics
depicted about the Brātyas are astonishingly similar to the ideal of The Nath
Community. According to her description Brātyas were the one of the most
influencing community of the Indus Valley Civilization. They used to were
Kundala (a type of ear ring similar to Lord Shiva. They refused to follow
sacrificial worship or any fire worshiping and practiced different Yogic
rituals. There only deity was Mahadeva or Akabrātya and believed as when they
know the reality of the deity through Yoga they will be unified with the
supreme and become himself. From the above description we come to a historical
proof that the modern Nathism is nothing but a change of name of the ancient
Brātyas. The proof of existence of these Brātyas can be found in Bājasaneya Saṁhita
of Shukla Yajur Veda, Tāndya Brāhman, Kātyāna Shrouta Sutra, Lāţyāna Shrouta Sutra, and Ăpastamba Grihya Sutra. In
Atharva Veda Pippalād Shakha 18 it is said that during the beginning of
creation Brātyas existed which directly intend there existence before Aryan
Civilization.
1)
Kanda No. 6, Anubāk No.2,4,7,9/ Kanda
No. 11, Anubāk No.-1
2)
An outline history of Saiva Philosophy- K.C. Pandey.
History of Nathism according to the scriptures:-
Jāti Koumudi:- Jāti Koumudi or Jāti Vivek is one of the important
books depicted upon the Nath community and its religious history. According to
this Scripture Lord Parāśara- the first Nath took birth from a Brahmin woman and so
the whole Nath community is Brahmin by birth having same rights as a Brahimn.
Briddha Śatātapa:- In this
scripture it is said that Yogis (Nath Yogis) are the offspring of Lord Shiva and so there Gotra is
Shiva. As Lord Shiva is himself a protector destroyer and creator according to
Nathism they too keep the Surname Nath which means Lord himself. As they took
birth from a Bramin lady they to are permitted to peruse rituals like
‘Dasharatra’ for birth and ‘Ashoucha’ for death etc. which are only practiced
by the Brahmins.
Ăgama Saṁhita:- In this scripture
the goddess Pārvati herself asks god Shiva about the orgin of Yogic Community
as- “Komāta kathamutpanna kaḥ pita kutra saṁbhaba/ Jāti janma na Jānami kiṁ
rupeṣu cha yogiṣu//”- Means who is there mother who is there father where did
they took birth how did they took birth o lord please tell me as I don’t know
there descended. As an answer to this, Shiva revealed the truth to the goddess
as- From the god himself eleven rudras were born and from them the great yogi
Bindu Nath was born. His son Ădinath enlightened the Nath Community. In this
family Gorakshya Nath, Mina Nath, Chāya Nāth and Satya Nāth were born by
diksha. The Bindu Nath than married the daughter of sage Kaśyapa. In Saṁkara
Vijaya too this description of Nath Family can be found.
Brahmavaivarta Purāna:- According to this purāna- in the beginning
from the third eye of the supreme lord eleven Rudras were born. They are- Kālāgni,
Mahān, Māhātmya, Matimān, Bhiṣaṇa, Bhayaṁkara, Ṛturāja, Urddhakeśa,
Pingalāksya, Ruchi and Śuchi. With these rudras eleven daughters of Daksya were
married and from them Nath yogis were born.( Brahmavaivarta Purān, Brahma
Khanda Ninth Chapter).
Ballāl
Charitraṁ:- This historical book about the biography of the king Ballāl Sen
was written by Shri Gopal Bhatta and translated by Shri Sashi Bhushan
Bhattacharya. In this scripture similar kind of descriptions can be found about
the genesis of the Nath society. In comparison to above mentioned scriptures
this book is much more recent and historically rich. Here, Different divisions
of many Shaivik Community are given, they are- Kanfat, Aughar, Machendra,
Śāraṁgἷhār, Kanipā, Ḍurihār, Aghorpanthἷ, Saṁyogi and Bhartrihari.
According to Ballāla Charitram the
first Nath Gurus were descended from Bindu Nath who was born from Suryavati and
Shiva.The first 30 great Siddha Yogis were as- Ădināth, Matchendra Nāth,
Sāaradānanda Nāth, Bhairav Nāth, Chourangi Nāth, Mἷna Nāth, Gorakshya
Nāth, Birūpākshya Nāth, Bileśaya,
Manthana Bhairava, Siddhabodha, Kantharἷ, Koraṇḍaka, Surananda, Siddhapāda
Charpati, Kaneri, Pujyapāada, Nityanātha, Niranjana Nāth, Kāpālἷ, Bindunāth,
Kākachandiśwar, Akshya Nāth, Pravudeva, Ghorāchulli, ȚiȚinἷ, Bhallaṭi, Nāga
Bodha, Khanda Nāth, and Kāpālika .1
Chandraditya Parāgama :- In this Sanskrit scripture too the mythology
of genesis and development of Nathism or Yogic Culture is depicted by Shiva as
an answer to his wife goddess Parvati during their conversation.
According to the revelation by Shiva, After creating all the creatures and Surya Baṁśἷs, Suryavatἷ the daughter of the King Sudhunma wished to have a child from the Lord Shiva and Worshiped the Lord for this boon. Ultimately, Shiva fulfilled her wish and gave her a great son Yogināth, and thought Yogināth himself. Yogināth was later married to the daughter of the sage Kashyapa and Sixteen Great Sons were born, where - Ădināth, Mἷnanāth, Satyanāth, Schetananāth, Kapilnāth, Nānaknāth became householders and the rest ten Giri, Purἷ, Bharatἷ, Śaila, Nāga, Saraswatἷ, Ramānandἷ, Śyāmā-Nandἷ, Sukumar, Achyuta became yogis and left their home forever. This proves that even the Giri, Purἷ, Bharatἷ, Śaila, Nāga, Saraswatἷ are also a part of Great Nath Community throughout India.
Mahabiraṭ Tantraṁ:- According this scripture yogic community or Nāth community is a Abadhuta (An ascetic who has renounced all worldly attachment and connections) like Shiva himself.
In Bhoja Pravandha too it is
mentined that they were Abadhutas and born from a Brahmin woman. That is why
they are too Brahmin by birth and they have the same rights to practice certain
rituals as like the Brahmins. Some other history of this yogic community can
also be found in Jātimuktā, an ancient scripture written in Kāmrup.
Now the question is how the Nath
community came to this part of India? As an answer to this question Ballāla
Charitraṁ can be taken as a useful and authentic historical proof. According to
BC (Ballāla Charitraṁ), There was king named Ballāla Sen of Bengal in 11th
century. And Pitāmbar Nāth or The
Yogirāj was the Kula Guru (Chief Guide and priest of the Family) of the same
king. The Sen dynasty was totally Shiva centric. They respected Nāth religion
by heart. But the story changes its way when on an auspicious day of Srāddha of
the king’s father the Nāth Yogis including Yogirāj himself refused to accept
the Dakshina of the ceremony as it was unrighteous thing according to the Nāth
ritual. The king got angry and decided to take revenge against the whole Nāth
Community. He indeed ordered the soldiers to cut off every single Nāth in the
region of Bengāl. Many Nāth people were slain and many ran out from the Bengal
territory and entered North East. Many even went to Barak Valley in fear of
getting slain again and some remained in the Brahmaputra Valley. The population
of Nāth is still higher in Barak Valley than that of in Brahmaputra Valley.
Again, during 10th to 13th
Century the Kāyastha Movement in too imposed a kind of social repelling state
which ultimately forced Nāth Community to leave the region and select a neighbor
area to stay alive anyhow. Some of them even left their surname Nāth and forgot
the cultural and philosophical history they had once in order to become
homogenized with the new society.
1) Nath Jogir Xongbād- Bhavakanta Nath
Philosophical
heritage of Nathism
Before
understanding the basic philosophical background of any community or religion
trying to understand their social and cultural heritage is nothing but mere a
delusive oasis. As once Buddha said ‘you are what you think’ which what one
think directs his all mental physical and social activity. The proverb can also
be applicable to a group or number of people called a society.
As we have already discussed the
Nāth Community is totally dedicated to the idea of Shaivism. According to this
community Shiva is the only one Lord and Parvati or Shakti is the only goddess.
Like Prakriti and Purusha of Sāṁkhya philosophy, Shiva and Shakti acts same.
But there is slight difference from sāṁkhya
philosophy is that, here Shiva is worshiped as a Linga and Shakti as Yoni
unlike the Purusha and Prakriti which are mere philosophical ideas and not
physically applicable. Here Linga is a
symbolic representation of sky or ether,
and Yoni is another symbolic representation of the mother earth. The Nāth
Community believes that, the whole universe is the unified creation of this two
great elements. As, we have said, Nathism have similarity with the Yoga
Philosophy of Patanjali too. In Nāthism to the path to salvation is through
Yoga practice. Mainly four major kinds of Yoga are there according to Nāth
philosophy. They are- Hatha Yoga, Laya Yoga, Mantra Yoga and Rāja Yoga. But,
the entrance to the salvation starts from the Hatha Yoga a kind Physical
Exercise. They belief , to elevate the mind you have to first elevate and control
your senses and instincts, unless, the whole idea of salvation will be a bluff.
The idea behind it is that- “If you do not purify inside, purifying outside is
worthless” (Antaḥ snana bihinasya
bahisnana falaṁ kathaṁ).
Like, Yoga Philosphy, Nāthism too accepted
the idea of Astāṁga Yoga (Yama-
Niama-Ăsana-Prānāyāma-Pratyāhāra-Dhyāna-Dhārana-Samādhi). Through this path of
Astāṁga Yoga the yogi gets the supreme reality. This process of Hatha Yoga is
also called as Kāya Sāadhana. Again, the
Kāya Sādhana includes three ways- 1)Mantra, 2)Mudra and 3)Asana. According to
this Nāth yoga human body contains 3,50,000 neural centers and a normal human
breaths 21,600 times a day. The human body again have 7 central neural points
or Chakras and three major passage of energy. The Chakras are as
follows-1)Mulāādhāra à2)Swadhisthāanaà3)Manipuarakam
4)Anāhataà5)Bishudhaà6)Ăjnyāà
and 7)Sahasrara . The yogi passes the vital energy through these Chakaras from
downwards to the head with help of three (3) Nadis or ways of enrgy passage,
they are – Ida, Pingala and Susunma. Through the practice of Prānāyāma the yogi
controls the rate of inhalation and exhalation and simultaneously controls the
psychic, metabolic, and involuntary activity such as the heart rate by
decreasing the oxygen accumulation rate etc. At the last stage of yoga, the
yogi is mentally and physically elevated to a superior level where the
perception reaches its ultimate development and this is called as Samādhi. He,
the yogi becomes super-conscious and understands the higher truth, the knower
becomes the known and feels he is the supreme one, Shiva(Shivo aham Shivo aham). To get this higher stage is the ultimate
destination of every true Nāth yogi. This is the philosophy of Nathism in a
nutshell.
Cultural and
Social systems of Nāth Community
Unlike
the other communities of Bharat, the Nāth community lacks the idea of caste
division. The Nāth Community is a revolutionary on that matter, as it do not
only oppose the idea osf caste but also rebel against those micro division of
the society as it hampers upon the national integrity in a micro level. In a
Nāth community not even nāth but each and every devotee of Shiva is a family a
brother. There is higher or lower caste, nor any sign of untauchability in the
society. Equality and fraternity is the ideal of this community.
Although,
as a vast society, it can be divided into two sections. This division is done
according to two way of life they live. They are- 1) Nādaja or Vidyābaṁśἷya or
Sanāyasi Dhāra (Way of the Priest),
1) Binduja
or Kulaja or Yonibaṁśἷya or Gārhasthya Dhāra (Way of the householder).
Though, this community does not include and social divisions like caste,
the community believes that the whole community is actually Rudraja Brahmin by
birth. The reason behind this is that Veda. The Purusha Shukta of Rigveda is
the first to depict clearly about the four division of caste according to ones
birth from the body parts of the Supreme. They are the Brahmans (The
Intellectuals), The Khsyatrias (The Warriors), The Baishyas (The Vendors and
Farmers), and The Shudras (The Workers. Brahmana is symbolized as the head, the
Khsyatria is symbolized as the hands, the Baishyas are symbolized as the thighs
and the Shudras are symbolized as the legs of the ‘Birat Purusha’ or the great
one. This Birat Purusha is nothing but the idea of an ideal society where
everyone is equally important to the social body. Now, as the Nāths believe
themselves as the offspring of the Lord Shiva or Rudra, who himself took birth
from the forehead of the Supreme. So, according laws of caste divisions
depicted in the Purusha Shukta Nāth community too becomes Brahmins as they took
birth from the head as well. So, it can be said that the whole Nāth Community
is Brahmin by caste.
Although,
according to David Gordon White
the Nath Sampradaya is traditionally
divided into twelve streams, these panths were not really a subdivision
of a monolithic order, but rather an amalgamation of separate groups descended
from either Matsyendranath, Gorakshanath or one of their students. However, there have always been many more
Natha sects than will conveniently fit into the twelve formal panths.
Thus less populous sannyasin sub-sects such as the Adinath Sampradaya or
Nandinatha Sampradaya are typically either ignored or amalgamated into one or
another of the formal panths.
According to the Shri Amrit Nath
Ashram website, the twelve Natha Panthi are as follows:
2)
Vishu Nath
3)
Baj Nath
4)
Ram Nath
5)
Shanti Nath
6)
Naveen Nath
7)
Satya natha
8)
Dharam natha
9)
Daria natha
10)
Ayi Panthia
11)
Vairaga kea
12)
Rama ke
13)
Kapilani
14)
Ganga nathi
15)
Mannathi
16)
Rawal ke
17)
Paava panth
18)
Paagala panthi
Another division is pointed out by
Rajmohan Nath (1964) in the following list of the twelve sub-sects:
1)
Machhindranath
2)
Adinath
3)
Minanatggg
4)
Gorakhnath
5)
Khaparnath
6)
Satnath
7)
Balaknath
8)
Golaknath
9)
Birupakshanath
10)
Bhatriharinath
11)
Ainath
12)
Khecharanath
13)
Ramachandranath
These
aforementioned divisions are not based upon the stage of superiority or
inferiority but the way of a special Guru or master. Though the way of the Guru
may be different the destination is same. In Uttar Purba Bharat such divisions
are scarcely found and almost absent. The whole community of Nāth is bonded
with a sense of equality.
The
Nāth Community is totally yogic community and it does not believe in
sacrificial ceremonies or the fire worship. This community is dedicated to
Shiva only. Everything in the community from Birth to death is Shiva centric.
Though, it has lost its vigor and shines through the age and started to
assimilate with the typical Hindu society by accepting its culture and
religious beliefs, it is still holding Shiva in its core heart. The religious
rituals of the Nāth Community are- worship of the Shiva Linga, Worship of the
Shiva figure in any form of art, recitation of Shiva Gitā, Listening about the
historical and mythological works of Shiva and Siddha Yogis etc. Again, there
are special occasions like Shiva Worshiping during the month of Baishākha,
Bāruṇἷ festival during the time of Madhu Krishna Trayodashi, Haraseva, Trinātha
Seva, Niranjana Shiva seva, Sadag festival etc. The Nāth Community is so
intensely influenced by Shiva, that even in the time of death, the body is
buried in same sitting position of Shiva. It is believed that, if the body is
not buried in such position the dead one goes to hell.
The
marriage system in this community is a bit different from the other communities
of India. Though it follows the Hindu Marriage Act, 1955 Section 5 sub-section
iv and v of our Constitution. As the whole Nāth Community is from Shiva Gotra
by birth, so, before the day of marriage, the priest converts the Shiva gotra
of the bride into Kāhyapa or into Bharadvāja gotra and on the day of marriage
bride is married to the bridegroom from Shiva gotra (A gotra is a type of clan.
Marriage with the same clan is unacceptable as it will be like a marriage with
the own brother and sister, which not only against the rule of constitution but
also against the rule of nature to).
In
Uttar Purba Barat, Nāths have some
different and special occasions which are explained below à
In lower Assam of Brahmaputra valley there are
many a cultural rituals such as—
1) Jhaṭā
Diā:-
In Dhuburi district during the time of Baishakha
(From the mid of April to the mid of May) month which is called as Biṣua in
this region. In this auspicious month the villagers hangs the special local
herbs with a stick on the old roofs of their houses with special mantras like
“Hara hara Mahadeva..”. The half of the one feet long stick is cut down and it
is placed in the area of cultivation.
2) Hāl
Yātra:- The first day of cultivation is
called as the Hāl Yātra . This is usually done on a Wednesday of the first of
the Jestha (From the mid May to the mid of June) month during Shali rice
cultivation and anther on the first week of Māgha (From the mid of January to
the mid of February) month for the Ăhu rice cultivation.
3) Muthi
Lowa:- The process of first
sowing rooted grains of rice on the paddy field is called as Muthi Lowa. The
man who first does this auspicious job have to be in an empty diet, after bodily
purification this man wearing the traditional Gāmosa bow in front
of the field. After this, he takes a bowl of water purified with gold –silver
and holy basil, Sindur, and a certain amount of rooted grains of rice. Than the
man bow and worship with the purified water and sindur in Ishān direction. The
rooted grains are than sowed four times with the left and three times with the
right hand. On that day the householder does not give anything to outsiders.
This occasion is called as Muthi Lowa.
4)
Lakhsmi Xeua or Ăthal Lowa:-
After sowing the rice roots on the paddy field the villagers select a day and
worship Goddess Lakhsmi for a good result of the cultivation. For Shāli rice a
Saturday or a Tuesday of Kāti month is selected and for Ăhu rice a Monday,
Wednesday or Friday is selected for this special ritual. On that day, a newly
germinated rice plant is uprooted from the paddy field and it is placed in the
praying place. Food is offered to the goddess Laskhmi and it is distributed to
all.
5) Ăg
Ona:- When the paddy is fully matured
and ready to cut, this ceremony is done. On an auspicious day (Basically a
Wednesday) a man after purifying his body with bath and all takes a uppermost
part of the banana leaf, a Kāchi ( a type of blade used by the cultivators),
Sindur and holy basil with purified water with him to the paddy field. The man
than sprinkles the purified water on the field and bows down against the field
and he cut a well developed foremost part of a rice plant and take it back to
home wrapped with the banana leaf. The women used to wait for the man and take
him with warm welcome giving Sindur mark on his forehead and also marks the
fresh cutoff part of the rice plant and take the grains to the ‘Vorāl’ (a stock
where rice and seeds are preserved with care).
6) Jiāl
Kota or Uthā:- It is actually the last day of
cutting the paddy. On that day after cutting almost all the paddy some were
left in the corner without cutting. The man who does the ceremony cuts the
fifth or seventh part of the left grains with the left hand and bows down to
the all direction. This ceremony is called as Jiāl Kotā. Different types of
rice cakes (Pithā) were made on that day. The man who did the ceremony of last
cutting gets the first piece of rice cake.
There are many other types of
ceremonies are there practiced by the Nāth community in this region which are
mainly related to cultivation such as- ‘Burha Burhir Bhār Pelā’, ‘Xāuri Potā’,
‘Gosā Diā’, etc. From the above description we can clearly get an idea about
the community of Nāth, that they are totally different from the normal
Brahmins. They cultivate there food and they do weaving to produce wears and
the same people strive to become one with the supreme through yoga. Because of
these special features, other communities of this region used to neglect them
as Hina kula (born in a low clan).
But neglecting someone without understanding its inside is itself an idiotic
kind of act as like one cannot judge a book by its cover.
Contribution of the Nāth
Community to the region of Uttar Purba Bhara
The Nāth Community
has a great contribution and it had influenced this region of Uttar Purba Bhart
through ages. The contribution is not only limited to cultural or social
heritage but it has been contributing in almost all the sides of human life
from language to literature, from cultivation to religion and from philosophy
to the struggle for independence. The
major contribution of the Nāth community are highlighted below-
1) Contribution in Language Formation:- According to the linguistics the languages
like Assamese, Bengali, Odia all are the developed stages of the Language used
in the ‘Charyapada’. The Charyapadas were used by the Nāth yogis for
storytelling and it was first used by
Nāth Guru Matshendra Nāth. Origination of these languages (e.g.Assamese, odia
etc.) from Charyapada is proved by renowned
Professors like Dr. Golakgovinda Shastri and Dr. Banshidhara Mohanti.
Again, the use of Maithili language,
which is considered as another mother pre-stage of the Assamese , Bengali and
Odia language can also be found in the book ‘Goraksha Bijaya’ written by
Bidyapati, a Nāth Yogi.
2) Influence
upon the places names:- Some places in Assam still
proves that once these places and peoples were so influence by the Yogis or the
Nāths that they even named the places after them which are still in use like-
Na-Nāth, Jogijān, Jogighopā, Jogihāti etc.
3)
Contribution to the religion:-
During pre- Ahom era to the post Ahom era, the Nāth communities have been
influencing upon the formation of Shaihivic and Shakta sects of religion. In
the book ‘Borgeet’ (Page. No.27) by Bapchandra Mahanta it is said clearly that-
‘In the Pre-Shankari and during Shankari era there was a great impact of
Purāna, Tantra and idealism of the Nāth religion upon the peoples of
Brahmaputra Valley’.
4) Contribution
to the Literary Side:- Literature of a community is
developed through many elements like folk songs, storytelling, written
literature etc. The Nāth Community was
rich in those elements. As we have already mentioned, Charyapadas were used to
in those time not only for religious story telling but it was also in verse and
these padas were used to sung too reach the soul of the people. Again, songs
like ‘Moinamotir Geet’, ‘Gopichandrar Geet’ etc were also famous at those time
for storytelling. There were many important books on yoga written by the Nāth
yogis such as Hārmālā, Goraksha Saṁhita, Charyācharyabinichaya, Bouddhagān
Dohā, Koulagyān Nirnaya etc. Language used in those books and songs also influenced in the evolution of
language in Assam.
5) Contribution
in Cultural and Social heritage:- As revealed
through the paper about the different cultures of the Nāth Community it is sure
assumption that the culture of the community have a great influence upon the
other communities of this region. We have to admit that, the rituals which are
particularly related to cultivation of this community has a great affinity with
the other communities of this region. Again, the Nāths are also famous for
their weaving technique, and therefore they are also known as ‘Kātani’(one who
cuts threads).#
6) Contribution
in the struggle for indipendance:-
There are many Nāth
martyrs who gave their life for the nation and for its people. Martyrs like
Khuhuli Nāth, Numoli Nāth, Manbor Nāth gave their life during the struggle of
1942. Again, the first woman to go to the Jail in the struggle for independence
from Assam was Guneswari Nāth (26 January, 1923).*
#) Purani Axomot Abhumuki-
Rajanikumar Padmapati
*)Landmarks of Freedom Struggle
in Assam by K.N. Dutta)
CONCLUSION
India is a country of diversity. It
is diverse by almost all the possible elements it could be. Here, diversity is
not only a subject to the nature but the idea of diversity is far more extended
to the human society, culture, religion, philosophy and so on. The North-East
India too has a wide horizon of diversity not only in case of social and
cultural heritage but also in philosophical regard. The social, cultural and
religious liberty is the main reason for this rainbow of variation.
The Nāth
community is one of the greatest communities in North-East India with its rich
social and cultural heritage. Like all the other typical Hindu communities it
also holds one of the most ancient Hindu deities in its core heart, Shiv. The
Nāth community has a great implication and influence upon the other communities
in case of social and cultural reformation in North East India. The community
is also playing an important role in literary side of Assam.
Though, the
community once had a great philosophy of life and outstanding cultural
heritage, now it has lost its vigor and shine. There is a strong
need to save the community from total annihilation. Many of them do not even
know what was the real idea and culture their ancestors had. The reason for
this situation of the community in this region can be summarized in three main
points as-
1) The
historical attempt of annihilation of this community by the King Ballala Sen
has influenced so much that for many a hundred years the people had been fearing
from their own identity which caused a natural assimilation of the Community
with others. The negligence to their own history has now created a sheet of
rust upon their own culture.
2) The
Uttar Purba part of Bharat is so backward in those time that it was almost
imposible for any outsider to exchange their thought and ideas without a great
help by some royal patronage. So, the idea of Pan- Brahmin caste of the Nāth
Community was new to this region and was not easy to accept because of their
habits like weaving and cultivation which are usually done by Shudra. That is
it was odd (?) type of culture found in the Nāth Community which ultimately
created a notion of negligence for the community by other peoples.
3) Again,
in 1948 the Assam Pradeshik Yogi Sanmilani appealed Indian Government for
special quota for the Nāth people as a backward class, which also indirectly
and psychologically had a great impact in creating an inferiority complex
within the society of Nath community to some extent.
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