r/AssamValley

By now, almost all of us are aware that Tagore is connected to Lakshminath Bezbarua, as Bezbarua married the niece of Tagore, Pragyasundari Devi. But another under discussed story about Tagore is his three visits to Assam. In 1919, in 1923 and in 1927. He also had close connections to numerous Assamese writers and famous personalities, for example, Deshbhakta Tarunram Phukan's connection to Thakur's family. Then Surya Kumar Bhuyan, the renowned historian of Assam, went to Jorasankor Thakurbari with his wife and met Tagore. Bhuyan's write-up 'One Hour with Tagore' gives readers a vivid description of the meeting.

Tagore stood as an ideal figure for the Assamese litterateurs. He had the fortune to be acquainted with poems of Bengali poet and folksong writer Hasan Raja during one of his visits to Assam.

Some historical photographs show Tagore with Assamese figures. One such shows him with Satyanath Bora, Hemchandra Goswami, Bholanath Das and Banikanta Kakati. Another one shows him students of the Cotton College in Guwahati.

During Tagore's 1919 Guwahati visit, he received massive public reception. He then visited Shillong, the former capital of undivided Assam and stayed there at Brookside Compound, a house in the Rilbong area on the outskirts of the city. He also wrote a poem named 'Shillong-er Chithi' meaning 'The letter to Shillong'. He also visited the Barak Valley of Assam, particularly the Karimganj area which he named Sribhumi translating to the Land of Lakshmi. In his memory, the Assam government renamed Karimganj district as Sribhumi in 2024. Moreover, a university named 'Rabindranath Thakur University' was built in Hojai.

His influence on Assam and its personalities remains significant to this date. His story is a perfect example of Assam's long lasting ties with Bengal.

The Pala dynasty of Assam (অসমৰ পাল ৰাজবংশ) is an often under discussed dynasty which happened to be the last dynasty of the kingdom of Kamarupa. It ruled roughly from 900 CE to 1100 CE. It was the last major dynasty to rule the ancient kingdom of Kamarupa before it got fragmented into several small kingdoms and succeeded by the Ahom kingdom.

The Pala dynasty succeeded the Mlechchha dynasty.

It was founded by King Brahma Pala. Brahma Pala was likely elected by regional chiefs, as suggested by historical sources.

The Pala dynasty was a Hindu dynasty in nature, and its rulers claimed descent from the legendary Narakasura lineage to strengthen legitimacy.

The rulers of the dynasty used the imperial title 'Pragjyotisadhipati'. Another fact related to the title used by the kings is that, there was little to no mention of the name 'Kamarupa' in the kingdom. Instead of Kamarupa, the records used the name 'Pragjyotisha' to refer to their kingdom.

Their capitals included Durjaya (Present day North Guwahati), Kamarupanagara (present day Kamrup Metro district), Harrupeshvar (present day Tezpur city).

The major rulers of the dynasty included Brahma Pala (the founder of the dynasty) who ruled around 900-920 CE,

Ratna Pala who ruled around 920-960 CE, who is also associated with military campaigns against the Pala rulers of ancient Bengal (completely different from Assam's Pala dynasty),

Indra Pala, who ruled around 960-990 CE,

Go Pala, who ruled around 990-1015 CE,

Harsha Pala, who ruled around 1015-1035 CE,

Dharma Pala, who ruled around 1035-1060 CE, and Jaya Pala who was among the last rulers of the dynasty. The later Kamarupa Pala rulers after this gradually became weaker due to internal instability and pressure from neighbouring powers such as the Pala Empire.

One of the last major rulers of the line was Jaya Pala and during his period, Ramapala of the Pala Empire launched campaigns into Kamarupa. After which, many regions of Kamarupa became a part of the Pala Empire.

This is sourced by the poem Ramacharitam, a biographical poem written by Ramapala's court poet Sandhyakar Nandi that Ramapala's reign was marked by successful military campaigns including the subjugation of Kamarupa, Rar and Orissa.

Following which, Ramapala did not fully annex the region but rather appointed Timgyadeva as his governor to rule Kamarupa. Timgyadeva governed as a vassal of the Pala Empire for about 16 years, from 1110 to 1126 CE.

Then Timgyadeva rebelled against Ramapala who then sent Vaidyadeva to defeat him. Vaidyadeva defeated Timgyadeva and became the new ruler of Kamarupa under the suzerainty of Pala Empire. The Kamauli copper plate inscription, dated back to 1139 CE mentions Vaidyadeva in his fourth year of rule under Kumarapala.

And then came Prithu Deva who ruled Kamarupa and is famous for repelling the invasions by Bakhtiyar Khilji into Kamarupa. This is how the political scenario continued after the decline of the Pala Dynasty.

The importance of the Pala dynasty in ancient Assam's history cannot be ignored.

The dynasty preserved political continuity of the Kamarupa kingdom after the earlier dynasties declined.

After the fall of Kamarupa, Assam got fragmented into several kingdoms:

The Sutiyas, the Kacharis, the Kamatas, the Baro-Bhuyans and later, the Ahoms who succeeded the Kamarupa kingdom and united Assam again and ruled it for 600 years.

The Pala dynasty has undeniable contributions in the development of medieval Assamese temple art and sculpting. The dynasty's emphasis on art and architecture can be seen in the Madan Kamdev architecture style. The dynasty's copper plate records also helped modern historians to understand the ancient history of Assam before the arrival of the Ahoms.

The Pala dynasty represents one of the final phases of ancient Kamarupa and ancient Assamese kingdoms before the rise of medieval Assamese kingdoms.

The Umachal rock inscription (উমাচল শিলালিপি) is one of the earliest epigraphic sources discovered in Assam, from the age of the Kamarupa kingdom. Dated to be from the 5th century CE, the rock inscription was discovered in the north-east side of the Nilachal Hills (called Umachal), near Guwahati. The artifact is dated on the basis of the identification of the named 'Surendra Varman' in it with the king of Kamarupa, Mahendra Varman (470–494 CE) of the Varman dynasty. The script is in the Nagari variety of the Gupta script and the language is Sanskrit prose. Though the Nilachal Hills is known for Shakta worship and the Kamakhya Temple, a shakta or tantra site, the temple mentioned in the inscription was for Lord Balabhadra, a god of the Vaishnavite pantheon.

The content of the inscription goes as follows:

Transliteration into Latin script:

mahārājādhirāja-śrī

surendravarmmaṇā-kr̥tma

bhagavataḥ-valabhadra

svmināya-idaṁ-guhaṁ

Transliteration into Assamese script:

মহাৰজাধিৰাজ শ্ৰী সুৰেন্দ্ৰবৰ্ম্মণা কৃত্মা ভগৱতঃ বলভদ্ৰ স্বমিনায় ইদম্ গুহম্

Translation into English:

This cave (temple) of the illustrious Lord Balabhadra has been constructed by Maharajadhiraja Sri Surendra Varman.

This stone inscription is one of the important ones which helped historians further to trace ancient Assam's history and its timeline.

Source: https://en.wikipedia.org/wiki/Umachal_rock_inscription

By now, regarding the history of Assam, most of the people across India are aware of the Battle of Saraighat and the courage and bravery of the Ahom army under the command of General Lachit Borphukan against the invading Mughal-Rajput army, and the victory of the Ahoms in this conflict. People are also aware of the fact that the brave Ahoms resisted and also defeated Mughal invaders 17 times when they tried to annex Assam and enter the Northeast of India. But, an often under discussed part of Assam's, and especially the Ahom kingdom"s history is about its brave women who sacrificed everything for their beloved country. There are many examples of such women, stretching different periods. But today, we are going to discuss about one, who with her extreme love and devotion to her husband and her nation, went out on the battlefield despite having no experience of warfare. Yes, I'm talking about the brave Nang Mula, or as we say in Assamese, Mula Gabhoru.

Many of you might not have heard her name, might not have even known that such women existed in the past, from the soil of Assam. But she is one such historical figure who has continued to inspire Assamese women centuries after her martyrdom.

Now, let's learn about her.

Nang Mula (1486-1532), or Mula Gabharu was born in the year 1486 and was the daughter of the Ahom king Saopha Supimphaa and she was the wife of Ahom general Phrasengmung Borgohain and had a child with him named Ton Kham according to historical sources. Nang Mula's brother, Suhungmung or as we popularly call him Swargadeo Swarganarayan, succeeded their father Supimphaa as the new Ahom king.

Now, as we're clear regarding her role in her family, let's talk about her role in the war...

Nang Mula's husband Phrasengmung Borgohain had heard that Khunlung (one of the Ahom ministers) and some other warriors lost their lives in the hands of Turbak Khan, a Turko-Afghan invader leading an army from the Bengal Sultanate to conquer Assam in 1532 known popularly as 'Turbak's invasion of Assam'. Hearing about this from her husband, Nang Mula apparently asked him to join the war and save their country. She said, "There are dark clouds in the skies of Assam. To preserve Assam's freedom and protect it from destruction, you must join the war."

Hearing her words, Phrasengmung Borgohain was deeply motivated and replied, "You are an idol of bravery, and with you as my wife, I am fearless. To me, life and death are not important than the independence of this country. The shield of self-defence and the weapon of courage is the best shield." Nang Mula then replied, "Be able to protect your country, your own son, and your own wealth and honour with these words."

Unfortunately, Nang Mula couldn't prepare a leather chestplate for her husband in time, which would protect him from strikes. Seeing this, he went out without any protection, only keeping his faith and will power towards his country and his wife. Before heading out for the war, Phrasengmung Borgohain promised to his wife that he will defeat Turbak Khan by doing an Ahom ritual known as Kin Lao, where he lit 101 earthen lamps and took the determination of protecting his country, his son, his awards and honours. He then joined the Ahom soldiers. With initial victory, the Ahom army was confident. But unfortunately, the invading Bengali forces were way more powerful. As a result, after a week of fighting in the war, Phrasengmung Borgohain lost his life to Turbak Khan as he had no armour. The news of her husband's death devastated Nang Mula. In mourning, she pledged that she would destroy the murderers of her beloved. She took a hengdang (Ahom traditional sword) and went out into the warfield. By then, the Ahom army was weakening with it losing many of its soldiers. The Bengali army was advancing. That's when Nang Mula brought out large groups of Assamese women to fight in the war. The enemy forces had perhaps experienced something like this for the first times in their lives. Women, instead of mourning the death of their partners, came out into the warfield to take revenge and preserve the independence of their beloved nation, Assam. The Bengali forces were pushed back by the joint Ahom army now. After four days of fighting, Nang Mula spotted her husband's killer, Turbak Khan in the middle of the warfield in the Battle of Kachua. She didn't wait a single moment then and ran towards him with the hengdang in her hand. She resonated bravery, feminine pride and the will to fight till her last breath at that moment. She fought bravely with Turbak. But as she wasn't experienced in warfare, Turbak eventually killed her. Her martyrdom sent waves of patriotism and loyalty to Assam and the Ahom kingdom among the defending Ahom soldiers. They fought for the next days with all their strength, dedicating it to their warrior lady.

As a result, under the leadership of Kanseng Borpatrogohain, a Naga origin Ahom minister, Turbak Khan and the Bengali army was defeated in an area called Mokh. Her story still continues to inspire the women of Assam. She is a symbol of female bravery and pride in the Northeast of India. She may be not well known like Rani Lakshmibai or Rani Ahilyabai Holkar, but her sacrifice cannot be ignored. Let us remember her courage and sacrifice and preserve the beautiful indigenous identity of Assam.

Maybe without courageous people like her and many others, this land could've been absorbed by larger external powers today.

Let us remember her every year on Mula Gabhoru day in the 29th of May every year and cherish our ancient, brave and sovereign history.

জয় আই অসম।

Sources:

Wikipedia article on Nang Mula and the book Mula Gabharu: A story of extreme valour and patriotism by Author Hiranya Borah.

The Dimasa kingdom, or the Kachari kingdom (কছাৰী ৰাজ্য) was a late medieval kingdom in Southern Assam, ruled by the Dimasa kings. The origin of the Dimasa kingdom is not clear. According to folktales, the Dimasas had their own domain in Kamarupa (ancient Assam) and their king belonged to a lineage called Ha-tsung-tsa or Ha-chem-sa, a name first mentioned in a coin from 1520.

The historical accounts of the Dimasas begin with mentions in Ahom buranjis. The Ahom buranjis called the Dimasa kings 'khun timisa' and placed them initially in Dimapur where Timisa is a corruption of Dimasa.

The Dimasa kingdom did not record their history and much of the early information come from other sources.

Ekasarana biographies of Sankardeva written after his death use the name 'Kachari' for the Dimasa people and their kingdom and record that around 1516, the Baro-Bhuyans at Alipukhuri came into conflict with their Dimasa neighbours which escalated into the Dimasa king preparing to attack them. One of the earliest mentions of the word 'Kachari' is found in the Bhagavat of Sankardeva in the section composed during the later part of his life in the Koch kingdom where he uses it synonymously with the word 'Kirata'.

Another early mention comes from 'Kacharir niyam' (Rule of the Kacharis) composed during the reign of Tamradhwaj Narayan who ruled from 1697-1708 when the Dimasa rulers were still ruling in Maibang.

A coin dated 1520 commemorating a decisive victory over enemies is one of the earliest direct evidence of the historical kingdom. The first capital of the kingdom was in Dimapur, which eventually fell to the Ahoms after the Ahom-Dimasa Wars (1520s-1530s).

After conquering the Chutia kingdom (1523–24), Ahom king Suhungmung tried to recover territories earlier lost to the Dimasas and therefore in 1526, Ahom forces attacked the Dimasa kingdom.

In the war, Dimasa king Khorapha was killed and his brother Khunkhara became king.

Both kingdoms temporarily agreed to keep the Dhansiri River as the border.

But the peace didn't last long. War resumed.

The Dimasas first defeated the Ahoms near Marangi and after which, the Ahoms captured forts like Nenguriya and advanced toward the capital of the Dimasas, Dimapur.

A Dimasa prince named Detchung sought Ahom support to claim the Dimasa throne and after which, the Ahoms claimed that the Dimasa king was under their protection.

Then the Dimasas later helped the Ahoms fight the Turko-Afghan invader from Bengal, Turbak Khan (1532–33).

Now, Detchung after being under the Ahoms for some time, later rebelled against the Ahom control.

This led to Suhungmung invading the Dimasa kingdom again, capturing and killing Detchung.

The Ahom forces occupied the Dimasa capital, Dimapur in 1536.

After this defeat, the Dimasas abandoned Dimapur permanently.

According to archaeological evidences and historical mentions, Dimapur was a large fortified city.

Moreover, the Dimasas were using advanced brick construction at a time when Ahom architecture still relied heavily on bamboo and timber.

Dimapur had huge brick walls, water tanks, brick gateways and giant stone monoliths with carvings of animals and birds.

One interesting fact about Dimapur is that, despite Sanskrit coins issued by Dimasa kings, observers noted that there was very little Hindu influence in the city at that time.

After losing Dimapur, there was about a 22-year gap with unclear rule in the kingdom.

Around 1558–59 CE, Nirbhaya Narayana established a new capital at a region called Maibang in the hills.

Although, not all Dimasa people moved to this new capital.

The plains Dimasas gradually developed differently in language and customs while in the hills, the Dimasas ruled over local Naga groups.

Earlier Dimasa kings claimed legitimacy through military achievements. But Maibang rulers instead claimed descent from the legendary ancestor Hachensa.

This marked a shift from legitimacy through military wins to legitimacy through bloodline.

This shift had a strong impact on the governance of the kingdom.

Next, we arrive to the Koch invasion of the Dimasa kingdom. The Koch general Chilarai defeated the Ahoms and then invaded the Dimasa kingdom. This was known as the 'Koch invasion of the Kachari kingdom'.

The Dimasas thus became tributaries (subordinate allies) of the Koch kingdom. Koch general Chilarai reorganized territories, created buffer states, and occupied parts of modern day Cachar.

The tribute paid by the Dimasas after their defeat was enormous. 70,000 rupees, 1,000 gold coins and 60 elephants.

Although this also proved that the kingdom was still wealthy and powerful.

The Dimasas fought the neighbouring Jaintia kingdom over a place called Dimarua.

Dimasa king Satrudaman became one of the most powerful rulers who controlled modern day Dima Hasao, the Dhansiri valley, the Cachar plains, and parts of Sylhet. He even issued coins after conquering Sylhet.

But, by the time of king Birdarpan Narayan (mid-1600s), Dimasa control over the Dhansiri valley disappeared. The area became just a jungle separating Ahom and Dimasa realms.

Then comes the Ahom invasion of Maibang.

Dimasa king Tamradhwaj tried to become fully independent and in response, the Ahom swargadeo Rudra Singha invaded with huge armies. The Maibang forts were destroyed and Tamradhwaj had to flee to the Jaintia kingdom but was captured and imprisoned there. Ahom Swargadeo Rudra Singha then invaded the Jaintia kingdom too and captured the Jaintia king and annexed territories of both Jaintia and Dimasa kingdoms.

Now let's discuss the Dimasa governance system.

The kingdom had three major royal clans, Bodosa, Thaosengsa and Hachemsa.

The kings were assisted by ministers and councils.

Around 40 clans (Sengphongs) sent representatives to the royal assembly called the Mel.

The Mel could even help choose kings, limiting royal power.

Different clans were specialized in different precessions like cooks, ambassadors, fishermen, writers, administrators etc.

After the Ahom invasion of Maibang, the Dimasa kingdom shifted to Khaspur in Cachar plains. Khaspur was originally linked to the Koch kingdom.

Through marriage between a Koch princess and a Dimasa prince, the two kingdoms merged and the Dimasa rulers moved their capital to Khaspur near present-day Silchar in Southern Assam.

By 1745 CE, the Koch kingdom of Khaspur officially merged into the Dimasa kingdom.

Around 1790 CE, the Dimasa rulers officially adopted the Hindu Kshatriya (warrior) identity.

Brahmins promoted legends connecting the Dimasas to the Mahabharata, Bhima and Hidimbi's love story and their son Ghatotkacha as the ancestor of Dimasa kings. This was part of a wider process of Sanskritization.

During Dimasa king Krishna Chandra’s reign, the Moamoria rebels were sheltered in Cachar.

This caused conflicts with the Ahoms.

The Dimasa kingdom also helped Manipur fight the Burmese but the Burmese occupied the region in the early 19th century. And then, the British liberated the kingdom from Burmese rule. After the Treaty of Yandabo (1826) the British restored king Govinda Chandra. But Dimasa authority slowly weakened and the British gradually annexed the kingdom.

The hill regions were annexed in 1832 while the

remaining Cachar area was annexed in 1833.

This ended the independent Dimasa kingdom and its long history.

Sources:

1. https://en.wikipedia.org/wiki/Dimasa\_Kingdom

2. "The comprehensive history of Assam volume 2" edited by Dr. HK Barpujari.