subject: The Religion of the deoris of Assam [print this page] The Religion of the deoris of Assam The Religion of the deoris of Assam
The Religion of the deoris of Assam
Religion is a Principal element of culture of any community or tribe by which a culture of that community or tribe develops. The basic objective of a religion is to develop psychology, that is why, the main element of a culture is not only psychological development but also Humanitarianism, i.e. promotion of human welfare. Besides, the ultimate and major aim of true human religion is to facilitate welfare of the society and to bring social control over them for which due attention must be given to govern the religious institutions in a calculative manner taking into consideration of the changeable and transformable world.
The importance of the religious institutions of a community or a tribe for studying about the same can ever be ignored. Hence, for the sake of studying about the religions of a community or a tribe, it is wise to put imphass on the rites, rituals and beliefs etc of that particular community or tribe. In this chapter a description has been given as to the faiths religions practices and the chief and household deities of the Deoris.
Almost all the three divisions of the Deoris, viz, the Dibangiyas the Tengapaniyas and the Borgoyans have been maintaing their belief and prectices relating to the sphere of religion. The fourth division of the Deoris, i.e., the patorgoyan group has become almost exixct and cannot be traced out anywhere. That is why, the study deals more with to the first three division of the Deoris.
Of the first three groups of the Deoris, only the Dibangiyas have preserved their traditional socio-religions organizations almost along with their language. But the two other groups, i.e. the Tenganiyas and the Borgoyans have failed to do so Paban Chandra Saikia rightly observes, The Dibongiyas seem to have preserved the traditional Chutiya socio-ritual organisation. The Borgonya and the Tengapaniya groups have altogether given up their traditional dialect in favour of Assamese.1
Different people follow different religions and worship different gods and goddess for more purposes than one. The Deoris generally worship their different gods and goddesses for the well-being of the general people irrespective of tribes. Property speaking, the Deoris are agriculturists and they mainly depend their livelihood on agriculture. That is why, they perform their rites and rituals specially for ensuring better agriculture and bumper crops. In fact, the Deoris worship all of their deities for the good of the masses on the one hand, and the improvement of the agriculture on the other.
It is seen that people of different religions worship their gods and goddesses in different places. The are also known by different names. However, just like the Temple or Namghar for the Hindus, Mosque for the Muslims and Church for the Christians, the Deoris living in Assam and Arunachal Pradesh have a common place of worship. However, it should be remembered that different groups of the Deoris have different groups of the Deoris have different places of worship with different names. The common place of worship of the Dibangias is known as "Midiku", Whereas the Tengapaniyas and the Borgoyans call it "Than" or "That". In the words of B.N. Bordoloi and others She common place of worship among the Borgonya and Tengapaniya sections is known as Than", While the Dibangias call it "Midiku".2However, there are some Deori villages where such common place of worship is popularly known as "Deoshal" or "Deoghar". In the Deori Language "Midi denotes "God" and "Ku" means "house" or "abode". Hence, literally the word "Midiku" means the "house" or "abode". Hence, literally the word "Midiku" means the house or abode of "God" or "Goddess". Therefore, it has been observed that the meaning of "Midiku" is equivalent to the meaning of "Than" or "Shal" or Deoshal" or "Deoghar" and vice versa.3In other words, though the Deoris have different names for their common places of worship, still they are equivalent to teach other in meaning or significance.
Despite the influence of various religions and cults in the Deori societies, the Trend towards traditional beliefs is still prominent among them. However, all the three groups of the Deoris still hold on to their old belief and practices just like some other aboriginal tribes do even to the present day. There are certain references as to the tribal mode of worship in some books including Assam History. In this connection Dr. Bani Kanta Kakati writes thus "This was allowed and the worship was carried out by the sacrifice of swine, buffaloes, he goats, pigeons, ducks and cocks by the offering of rice and liquor and the dancing of women (deo-dhai)."4This tribal mode of worship was recognized and legalized by the kings of those days. That is why, no pressure was put upon the tribal people to change their creed. It is clear to us if we go through the edict issued by koch king Nar-Narayan. In this regard sir Edward Gait writes, it is recorded that Nar Narayan issued on edict setting wide the tract north of the Gosain Kamala Ali for the practice of aboriginal forms of worship. Before starting on his expedition against the Ahoms he made special arrangements for the performance by his Kachari soldiers of their tribal rites on the banks of the Sankosh river".5
It is learnt from historical document that human sacrifices were yearly offered in there of the four temples of Sadiya til a very recent date. Again, it is important to note that the Deoris served them as priests. In this respect the remark of E.T. Dalton and Mr. H.G. Kellner may be added : "The Deoris served as priests at four different temples, all situated above the present station of sadiya; at three of which a yearly human sacrifice was offered, and at the fourth a write buffalo. Latterly, these sacrifices have been offered to the Hindu goddess Durga."6
The Chief and the oldest of the shrines was the Tamar Ghar or the Copper Temple at Sadiya which still exists in ruins. "Here human sacrifices were yearly offered till a very recent date but latterly the Ahom kings gave for the purpose male factors who had been sentenced to capital punishment."7
Further E.T. Dalton and Mr. H. G. Kellner write", These sacrifices appear to have continued till the subversion of the Ahom Government by the Burmese, When the Deoris abandoned their ancient possessions in the vicinity of the copper temple, to the fearful rites of which they had for upwards of six centuries administered. With the slaughter by their own accounts of same six hundred victims."8(administered,)
Sir Edward Gait also admitted that the tribal priests or Deoris worshipped the deity of Kechaikhati (the eater of raw-flesh) to whom human sacrifices were offered. In his words. "The religion of the Chutiyas was a curious one. They worshipped various forms of kali with the aid, not of Brahmins but of their tribal priests or Deoris. The favorite form in which they worship this deity was that of kechaikhati (the eater of raw flesh), to whom human sacrifices were offered. After the subjugation by the Ahoms the Deoris were permitted to continue their ghastly rites, but they were usually given for the purpose, criminals who had been sentenced to capital punishment. Failing them, victims were taken from a particular clan, which in return was accorded certain privileges. The person selected was fed sumptuously, until he was in sufficiently plump condition to suit she supposed taste of the goddess and he was then decapitated at the copper temple at Sadiya or at some other shrine of the tribe."9
While describing the Bar Bhuyans as the worshippers of the Devi, Dr Bani Kanta Kakati states that there is mention of the existence of the dread goddess (Tamreswari Devi) at Sadiya even while they were in power in the Saumara pitha just after the downfall of the pala dynasty. As regards the installation of the goddess at Sadiya he remarks thus. But the people who brought this goddess to awful prominence were the chutiyas, a Mongolian tribe who were reigning at Sadiya at the beginning of the thirteenth century. She was enshrined in copper temple and called Tamreswari Devi the goddess of the copper temple) this temple became so famous that it was at that time looked upon as a centre of worship for all the hill tribes on the north-eastern frontier.
The goddess was popularly referred to as Kechaikhati (eater of the raw flesh) because of the annual human sacrifice.
The temple officers were all Chutiya and the priests called themselves deoris, a title they must have inherited from former ministrants."10
While referring to the human sacrifices which continued there in Jayantia down to 1835, When it was stopped by the British by dispossessing the king of his territory Dr. Bani Kanta Kakati states that this horrid sacrifice was discontinued in the Ahom kingdom during the reign of king Gaurinath Singh. To quote him, "In the copper temple this worried sacrifice was discontinued earlier, during the reign of king Gaurinath Sing (1780-1795), When the Chutiya priests harried by the Burmese invaders abandoned their ancient possessions in the vicinity of the temple."11
"There are parallel customs amongst different aboriginal peoples in Assam. The process of head-hunting amongst the Nagas and the practice of offering human blood to the thlen gods amongst the Khasis may be mentioned in this connection. Not only in India, in many parts of the globe also this institution of human sacrifice was prevalent. Dr. A. P. Karmakar, in his book, the Religion of India, vol I, has shown that this sacrifice was in vogue amongst the Aryans also."12
The Chief deities of the Deori are three in number viz, Gira-Girachi, Pisa-Dema and Pisachi. They are worshiped by the three groups of the Deoris as Dibongiyas, Tengapaniyas and Borgoyans respectively. Gira-Girachi is also known as "Kundimama" or "Bura Buri", Pisa-Dima as "Balia-baba" or "Balia Hemta" and Pisachi as "Tamreswari" or "Kechaikhaiti" Pisa-Dima and pisachi are considered as they son and daughter of Gira-Girachi. The Deoris generally worship "Purush and Prakriti" as their chief deities who are believed to be siva and parvati according to Hindu belief. However, the Deoris also worship Gailuring kundi as Ganesh and Kunwar Kundi as Kartick.
Apart from the said three chief deities of the Deoris they have also a good number of housed hold deities whom they worship regularly for the well being and peace of the households. G.C. Sharma Thakur has mentioned some such 13 important household deities as under
1. Bakan Mak.
2. Mirachi.
3. Kin.
4. Dua Chitera
5. Bura Dangaria
6. Mora
7. Chakchika
8. Achira.
9. Chak you.
10. Gharak Deo.
11. Yan Tebra
12. Gio Midi.
13. Mik Chiba. 13
It is known that the Deoris have been worshipping their adorable god kundi Gira i.e. lord siva from the time immemorable. At that time different tribes or different sections of people living in different parts of India worshipped Lord Siva by different names. Viz, the Deoris as Kundi Gira, the Bodos as Bathou and the Hindus as Siva. According to generally current custom of the Deoris Kundi Gira had three wives as (i) Mama Buccare Buyasi, (2) Mama Tinicharansi and (3) Mama Chunketerisi or Abarsi. The members of the family of Lord Siva are as under.14
It is important to observe that the Dibongias propitiate almost all the deities of the Deoris but that is not so in case of the Tengapaniyas and the Borgoyans as they worship Kundimama's eldest son and daughter only respectively. In this connection P.C. Saikia rightly remarks, The Dibongiyas propitiate all the deities, including the main deities of the Tengapaniyas and Borgoyans groups of the Deori Chutiyas. Tamreswari the eldest daughter of Kundi Aborchi is worshipped by the Borgonyas. Similarly, Gailurung Kundi of the Dibongiyas is worshipped in the form of Balia-baba by the Tengapaniyas Both the Bargonyas and the Tengapaniyas can propitiate in the rituals of the Dibongiyas held in the shrine. There is no restriction on participation in the rituals of the Dibongiyas by their fellow groups. But the strict rule of avoidance is maintained between the Tengapaniyas and the Borgonyas in their ritual performances in the village shrine. There is a mythological story in connection with the socio-ritual relations amongst these territorial groups of the Deori-Chutityas".15
However, from the story it is learnt that Kundimama decided to allot the main part of the north-eastern side of their country to their eldest son Gairulung Kundi or Balia - Baba white the eastern part i.e. the south-eastern side of their country to their eldest daughter pisachi or Tamreswari. But in actual case Tamreswari deceived her father and received the north-eastern side of the country in a very magical way. Lates on coming to learn about the mischief done to him, Balia-baba became angry with his sister and wanted to kill her. At the last moment, Kundimama settled the dispute. That is why, Balia-baba left the northern state and came down to the southern state and settled down there permanently.16
This conflict between pisa-Dema or Balia-baba and pisachi or Tamreswari is the basis of the ritual differentiation between the two groups of the Deoris viz, the Tengapaniyas and the Borgonyas. This has also led to the demarcation of the territories of their villages as Tengapaniya and Borgonyas respectively. Again, the conflict has also resulted in the Propitiation of pisa-Dema and Pisachi by the Tengapaniya and the Borgonyas in two separate territories in Kundil Nagar i.e. Sadiya. This is still a tradition of these two groups of the Deoris. They are not allowed to Participate in each other's rituals conducted in their village shrines.
It has been observed that the Deoris worshipped their three chief Deities i.e. Bura-Buri, Balia-baba or Balia-Hemata and Tamreswari or Keshaikhati in four different shrines which are located in different places at Sadiya. The original place of Bura-Buri or Gira-Girachi temple was between the two rivers named the Dibang and the Kundil, While the temple of Balia-baba or Balia-Hemata was on the bank of the river Tengapani. The temple of Tamreswari or Keshaikhati was somewhere around Chumpura on the bank of the river Brahmaputra. The Patorgoyan group of the Deoris which has become almost extinet propitiates the deity of the Patorshal at pat-Sadiya. The deity worshipped by this groups of the Deoris was Gira-Girachi or Bura-Buri. Regarding the Patorgoyan group of the Deoris Ratneswar. Deori says, Still their traces have been known to be in existence in few places. "Gira-Girachi" or Siva parvati is known to be their worshipping deity."17
Taking into consideration of the propitiation system as well as their deities the Dibongiya group may be regarded as the major group among the three other groups of the Deoris. While the Dibongiya group worships the deity Kundimama or Gira-Girachi along wish. The deities generally worshipped separately by two other groups at the same time, the Tengapaniyas and the Borgoyans only worship pisa-Dema and pisachi, the eldest son and daughter of the chief deity Kundimama. Despite the same there is no hierarchial difference among the Deoris. In this connection saranan Deori aptly remarks, "Though the hierarchical arrangement is found in the field of propitiation. There is no hierarchical difference in the Deori Society."18
1. Saikia, P.C. (1776) P-1, The Dibongias, B R, Publishing Corporation, Delhi-110052.
2. Bordoloi, B N; Sarmah shalus, G.C; Saikia, M.C. (1987) P-33, Tribes of Assam, Part -I T.R. 9 popular series Tribal Research Institute, Assam, Guwahati-28
3. Deori, Saranan (2002) P-33, Religions practices of the Deoris Bina Library College Hostel Road, Guwahati-1, Assam.
4. Kakati, B.K. (1961) P-21, The Mother Goddess Kamakhya, Lawyer's Book Stall, Guwahati : Assam
5. Gait, Sir Edward (2001) P-61, A History of Assam. Bina Library College Hostel Raod, Guwahati-1, Assam
6. Brown, W B. (1895) (Appendix) PP 75-77, An outline Grammar of the Deori Language.
7. Brown, W B. (1895) (Appendix) PP 75-77, An outline Grammar of the Deori Language.
8. Brown, W B. (1895) (Appendix) PP 75-77, An outline Grammar of the Deori Language.
9. Gait, Sir Edward. (2001) P-43, A History of Assam. Bina Library College Hostel Raod Guwahati-1, Assam
10. Kakati, B.K. (1961) P-62, The Mother Goddess Kamakhya, Lawyer's Book Stall, Guwahati : Assam
11. Kakati, B.K. (1961) P-63, The Mother Goddess Kamakhya, Lawyer's Book Stall, Guwahati : Assam
12. Goswami, U.N. (1994) P- 4, An Introduction to the Deori Language, Abilac. Assam
13. Sarmah Thakur G.C. (1972) P-34, The plains tribes of Lakhimpur, Dibrugarh, Sibsagar and Nowgong tribal research Instituse, Shillong.
16. Deori, Saranan (2002) P-37, Religions practices of the Deoris, Bina Library, College Hostel Road, Guwahati-1, Assam.
17. Deori, R (1997-98) P- 33, Deorir Dharma Aru Iyar Prashangikata published in Inmochanyayo Cha Magazine of All Assam, Deori Sanmilan (ed) by P.K. Deori.
18. Deori, Saranan (2002) P-38, Religions practices of the Deoris. Bina Library, College Hostel Raod, Guwahati-1, Assam
