#2 Posts so far : (II) India's Cultural Relations With Southeast Asia : Ancient Period (A Brief Study) [22-12-2013] & (I) A Few Aspects of the History of Rani [20-12-2013]
#Post II. India's Cultural Relations With Southeast Asia : Ancient Period (A Brief Study)
(December 22, 2013)
CHAPTER I :
INTRODUCTION
1.1 : Statement of the Problem :
Close cultural interaction of India with Southeast Asia began from prehistoric times and continued until the beginning of colonial rule. The Southeast Asian region consists of two main parts, namely Indo-China mainland or Suvarnabhumi ( Land of Gold ) and Malaya Islands or Suvarnadvipa ( Islands of Gold ). India had rich and long-lasting trade and cultural relations with Southeast Asia in the ancient period of her history.The cultural relations are significant in the context of cultural history of Ancient India. Although some historians refer to Indian colonies in the Southeast Asian region, there were actually no colonies, of Western idea, but cultural influence of India had been established there. The Indian influence on the Southeast Asian region refers to the concept of 'Greater India'. The cultural relation found expression in the art, architecture, literature, social life and philosophy of the people of those countries. And this has been clearly observed.
The 'colonising' enterprise and the spread of Indian culture in central Asia and China, the Malaya Peninsula and the Indian Archipelago forms a most glorious, though often ignored, episode in the history of civilization. Human history cannot record another movement comparable with the silent fusion of races, customs and manners and peaceful spread of culture among the people of Southeast Asia that continued not less than twenty centuries. For the first time in the history of the world, 'colonialism' was identified with neither exploitation nor violence but with the uplift of backward races to a higher level of culture, religion and morals.
1.2 : Survey of Literature :
“ Champa : History and Culture of an Indian Colonial Kingdom in the Far East ( 2nd Century A.D. ) ” by R.C. Majumdar deals with the Champa kingdom of Indo-China and Indian influence on it. It treats the cultural relation between India and China in detail.
R.C. Majumdar's another book “ Kambuja Desa – or an Ancient Hindu Colony in Cambodia ” focuses on the close cultural interaction between India and Kambuja or Cambodia. The Hindu colony had great impact on the history of the land. “ Suvarnadvipa ( Volume II : Part II ) ” by the same author discusses the evolution of India's culture in ancient Java.
“ Evolution of Hindu Culture in Bali ” by G.P. Phalgunadi traces the
evolution of Hindu Culture in Bali. The work is significant for its detail analysis on the Indian influence in Bali island of Indonesia.
Daweewarn in his book entitled “ Brahmanism in Southeast Asia ” focuses on the gradual influence of Indian Hinduism on the region. The author discusses the basic features of rising Brahmanical faith in our area of study. The growing influence of Brahmanism had long-lasting effects. The cultural history of the region marks great significance.
“ India's Cultural Relations with Southeast Asia ” , edited by Manjushree Rao, puts light on the different trends of the cultural interaction of India and Southeast Asia . It emphasizes on the far-reaching Indian cultural influence on Southeast Asia .
1.3 : Objectives :
We are trying to enquire about the nature and influence of the cultural relations between India and Southeast Asia in ancient period of the Indian history. The topic is
often ignored or under-estimated by many scholars while studying the cultural history of Ancient India. Our objective is to review the basic features of this cultural relation in a true historical sense.
1.4 : Methodology :
This topic is primarily based on secondary sources . We have used scientific and systematic way of analysis.
CHAPTER II :
CULTURAL RELATIONS
2.1 : Nature :
One of the myths of Indian history was that the Indians shut up by mountains and seas neither influenced other countries nor were influenced by them, that the Indians were stay at- home people, without enterprise, timid and unadventurous. That myth is now exploded. The Indians, as we know now, played a great part in moulding the history and civilization of vast regions in the continent of Asia which lie beyond the Himalayas and the sea. The term 'Greater India' has come into existence to denote the expension of Indian influences in these countries during the ancient period.
The influence of Indian culture was greatest on countries touching the eastern
boundaries of India as well as the countries in Southeast Asia. It should be pointed out here that Indian ideas of colonial empire radically differed from the modern imperialistic ideas of the West. The Hindus went to Southeast Asia, established their so-called 'colonies' but did not regard them as an outlet for their excessive population and an exclusive market for their growing trade. They were not regarded as a source of exploitation for the benefit of the conquerors. The Indians had cultural missions. Wherever they settled, they introduced their culture and thus evolved a new culture whose dominant note, of course, was Indian because of its richness and depth. The migrated Indians there became children of the soil and not foreigners like the British in India.
The causes of the acceleration of 'Indianisation' that embraced most of the kingdoms of the peninsula of Indo-China, except those inhabited by the Annamites and all the kingdoms of western Indonesia and manifold. The major causes are economic viz., the demand for luxuries – spices, scented woods, perfumes, camphor etc. - consequent to Alexander's conquest of Northwest India and the contact with the western Mediterranean world; the demand for new sources of gold following the closing of the Caravan route across Bactria; the development of the construction of large Indian and Chinese junks using a technique borrowed from the Persian Gulf and the discovery of the periodic alternation of the monsoons. The Jatakas, the Brihat-katha and the Milindapanha alike testify that in the two centuries immediately preceding and following the birth of Christ overseas trade and exploration captured the imagination of the Indian people.
Stories and legends of the period describe romantic adventures of 'gold-seekers' in far-off lands across the seas. All this amply demonstrates that commerce stimulated the 'cultural colonisation' of Dvipantara Bharata (Island India). Some important cults and legends, Brahmanical and other Buddhist, grew up in connection with Indian maritime enterprise. There is the Puranic legend of the sage Agastya drinking up the waters of the ocean in order to protect the coastal peoples of South India against the attacks of the Rakshasas. It may indicate that the earliest Indian voyages to the islands of Southeast Asia were for the purpose of chasing pirates who had become a source of danger to coastal peoples. The cult of Agastya is the indissoluble cultural link between Bharata and Dvipantara Bharata. Buddhists similarly incorporated a popular cult of protection of seamen and 'cultural colonists' abroad. The patron Buddhist deity of seamen and overseas settlers was Dvipankara Buddha (Buddha of the Isles). Until the fifth century A.D., most of the images found in Southeast Asia were those of the Dvipankara Buddha of the Amaravati school of art.
Indian scholars have largely disregarded the role of maritime power in Indian
history such as that of the Satavahanas, of the Pallavas of Kanchi with their seaport of Mammalapuram, of the Chalukyas of the Godavari valley, of the Palas of Bengal, of the Ganga kings of Kalinga and above all of the Cholas. No maritime empire of India could however maintain its supremacy over the eastern waters continuously for long. There are close epigraphical similarities between Pala and Javanese inscriptions. The focus of overseas cultural influence was the University of Nalanda whence originated Mahayana, and Vajrayana or Tantrayana that were essential features of Southeast Asian culture for several centuries.
The Cholas became a strong maritime power in the 11th century and the Tanjore inscriptions indicate that in 1025 A.D. Rajendra Chola conquered Nicobar, Keddah, Zambi, Sri Vijaya, Tenasserim and parts of Malaya, Siam and the eastern coast belt of Sumatra. The contact of the Cholas with the Sailendra kings had a great impact on the cultural traditions of the islands. The Pallavas were a most talented people who played an important role in transmitting the Gupta art and culture of the north to southern India, and their artistic skill and commercial activity easily made them the most successful 'colonists' and the torch-bearers of culture in Southeast Asia.
The epics of the Satavahanas, Pallavas, Chalukyas, Palas and Cholas were
accordingly memorable in the development of Southeast Asian commerce and colonisation, based on maritime control of the Bay of Bengal that shifted from one power to another, and finally from the mainland to Sumatra where was founded the big maritime Sri Vijaya Empire of the Sailendras in the 8th century A.D. The Buddhist Sailendra Empire gradually extended its supremacy from Sumatra over the whole of Malaysia, Java, Kambuja and Champa and became the most powerful in the 8th century A.D. The ancient Indian epic, the Ramayana, is familiar with Java and Sumatra. The Jatakas mention merchants from Champa (Indian kingdom), Benares and Broach bound for Suvarnabhumi, the land of Gold, which was a generic term for the vast unexplored region. Scholars now identify Suvarnabhumi with Pegu or Lower Burma and Suvarnadvipa with the Malaya Peninsula. A second India, Dvipankara Bharata, intervened between India and China in the Eastern seas both geographically and culturally.
2.2 : Cultural Relations with Suvarnadvipa :
The Southeast Asian region consists of two main parts, namely Indo-China mainland or Suvarnabhumi and Malaya Peninsula or Suvarnadvipa. Suvarnadvipa is a Sanskrit term used by the Indians, meaning ' The Island ( or Islands ) of Gold '. The Malaya peninsula is situated in a specific geological location, effecting the historical trends. It is the connection between the South Pacific and the Indian Ocean. The anthropological study of the region is also no less important.
The vast region consists of Malaya, Sumatra, Borneo, Java, Bali, Lombok,
Phillipines, Taiwan and many other islands, of different size. The modern states of Malaysia, Indonesia, Phillipines, Taiwan, Singapore and Brunei are situated here. The rich coastal lines is a marking feature of the Malaya Islands. Malaya received Indian ideas and emigration for centuries. Researches so far have yielded stone inscriptions, Stupas, monasteries and a number of images of Hindu Gods. The Indians went there in greater numbers during the beginning of the colonial era. Both Brahmanism and Buddhism flourished there. The stone inscriptions mention a great sailor Buddhagupta of Bengal who gave certain donations to them. The most impressive monuments are on the Siamese side of the Malayan frontier. They are at Chaiya and Nakhon Sri- Thammarat.
These places show temples, stupas and Buddhist images. The style is either that of the Guptas or of the Pallavas of Southern India. Chinese records tell of embassies coming from Malaya and of Hindu kings reigning there and using the Sanskrit Language in the sixth century A.D. Malaya may be regarded as the main gate of the Indian 'colonial empire' in the 'Far East'. It was a cradle of Further Eastern Culture inspired by waves of Indian influence spreading across the route from the eastern shores of India. Persons of Indian cast of features are common on the West Coast, while colonies of Brahmans of Indian descent survive at Nakhon and Patalung. Indian 'colonies' (so called) planted in Indonesia, notably in Java, Sumatra, Borneo and Bali, are remarkable. The whole region has been given the name of Suvarnadvipa. Sumatra has not yet been properly explored but still ruined Stupas, Indian images and inscriptions have come to light. The Hindu kingdom of Sri Vijaya was founded in Sumatra in or before the 4th century A.D. It rose to great power in the 7th century. But from our point of view Java is more important as both inscriptions and architectural remains are plentiful there. People in Java aver that the Rishi Agastya came over from India and settled there. People from India probably went there in the second century A.D. for the first time. According to the Javanese chronicles, 20000 Indian families went there in the 2nd century A.D. The Chinese records speak of an embassy from Java to China in 132 A.D. Sent by Deva Varman. Fa-Hien has also described Java in the fifth century as a stronghold of Brahmanical religion. Later on Buddhism also reared its head there.
In the seventh century Java was conquered by Sri Vijaya of Sumatra, only to be overpowered later on by the Sailendras, a Hindu dynasty probably originating from Malaya. By the end of the 12th century this dynasty had become overlord of 15 dependant states in Java, Sumatra and Malaya. Its supremacy was later challenged by the Cholas of India. A longdrawn- out century of war weakened the people who were crushed by the end of the 13th century. While the most magnificent temple is found in Indo-China, the most splendid Buddhist monument is to be found in Java. It is the famous Stupa of Borobudur lying in the Kedu plain of Central Java. There are also other famous temples belonging both to Buddhism and Hinduism ( Brahmanism ). Inscription engraved in a northern Indian alphabet have been found and records show that Sailendras maintained relations with the Pala dynasty of Bengal. Borobudur is really a whole mountain-top carved into nine stone terraces, each of rising height and diminishing size, crowned by a simple Stupa surmounted by an octagonal pinacle. The terraces have balustrades and there are galleries running around the four lower terraces. The outer side of the balustrades contains niches with images of five Dhyani
Buddhas. There are 432 such images. They illustrate Buddhist texts of the Mahayana school. The sculpture resembles the Gupta one though there is greater simplification and a Javanese atmosphere is created by the introduction of typically Javanese scenes and houses.
In Central Java is the Hindu temple of Lara-jongrang surrounded by smaller shrines. The principal deities are Brama, Shiva and Vishnu. Episodes from the lives of Rama and Krishna are given. The sculptures are vital and dramatic, superior in their plastic sense to those of Angkor Wat.
Throughout this period India continued to exercise its many-sided influence.
It can be seen in the vast region of Malaya, Sumatra, Java and Bali. Javanese language, arts, law codes, manners, literature and heroes were modelled on Indian patterns. Indian themes are to this day witnessed in the dance, dramas and puppet plays. The people of Indonesia are today Muslims but retain their Hindu names, there Indo-Javanese culture still lives in dance, music, drama and rituals. Researches into the cultural and racial origins of Phillipines are more and more leading support to the view that the country was once colonised by the people from South India. The scripts of the Fillippino have striking resemblances with those of South India. The names of some of the places show their Sanskrit origin. Handicrafts, coins, folklores and many social and religious customs also show the influence of Hinduism.
2.3 : Cultural Relations with Suvarnabhumi :
The Indo-China mainland was called Suvarnabhumi ( Land of Gold ) by the Indians. The geography of the region is very important in the context of studying the history of the vast land. It consists of the present countries of Myanmar ( Burma ), Thailand ( Siam ), Cambodia, Laos and Vietnam, and Yunan ( part of China ). India's relation with Burma developed more by way of the Bay of Bengal than by the land route. Buddhist legends tell us of two of Asoka's missionaries, Sona and Uttara, despatched to Burma. It is said that the people of Lower Burma are racially related to the people of Assam, the Khasis. In Prome ( lower Burma ) have been discovered ruined Stupas and other objects going back to the 6th century A.D. A manuscript of 20 gold leaves in Pyu Character has also been discovered, indicating direct importation from India. Funan, a kingdom in Cambodia, paved the way of being influenced by the Indian culture. The primitive people were initiated into Indian manners, dress, religion, philosophy and arts. Both Shiva and Vishnu worship was performed there as is evident from the ruins. Buddhism also was partially favoured. In central Siam arose another Indian kingdom named Dvaravati founded by the Mons from Lower Burma in the 2nd and 3rd century A.D. Bronze Buddhas of Amaravati style, Gupta images from the Ganges Valley, ruined Stupas and monasteries and tables with the Buddhist creed written in Pallava script have been found here.
The two most famous Hindu kingdoms of Indo-China were Champa and Khmers. Champa now part of Annam lay immediately to the east of Cambodia. The Hindus ruled there for centuries and Hinduised the native people completely. During this period were created remarkable sculptures and highly original brick temples. Two temple cities, Mi-song and Dongduong are very famous. Champa figure sculpture closely followed Gupta models, not only in subject matter but also in technique. Temples are notable for their decoration and ornamentations. The Cambodian kingdom of Khmers was the strongest kingdom dominating over others right upto the 14th century. The Khmers believed that an Indian sage Kambu was their ancestor, so their country was called Kambuja. All the great monuments are near the capital Angkor Thom. Among its temples the most famous is Angkor wat. It is the largest temple in the world. It possesses a perfect architectural unity. The Khmers patronised learning in all its branches – Vedic lore, astronomy, grammar, logic and literature. Kambuja gave to the world the largest temple, the most magnificent detailed stories of India carved on the stone and the brightest testimony of India's cultural conquest of the East.
CHAPTER III :
CONCLUSION
The 'colonising' enterprise and the spread of Indian culture in central Asia and China, the Malaya Peninsula and the Indian Archipelago forms a most glorious, though often ignored, episode in the history of civilization. Human history cannot record another movement comparable with the silent fusion of races, customs and manners and peaceful spread of culture among the people of Southeast Asia that continued not less than twenty centuries.
For the first time in the history of the world, 'colonialism' was identified with neither exploitation nor violence but with the uplift of backward races to a higher level of culture, religion and morals. It marks the significance of India's cultural relations with Southeast Asia in Ancient Period. It had far-reaching impacts on the history of Southeast Asia as well as of India. And this influence can be seen even today in the heritage, art, dance-forms and languages and literature of these lands.
BIBLIOGRAPHY :
Coedes, George (1968) : The Indianised States of Southeast Asia. Honlulu : East-West Center Press
Daweewarn, Dawee (1982) : Brahmanism in South-East Asia. New Delhi : Sterling
Ghosal, Baladas, ed. (1996) : India and Southeast Asia : Challenges and Opportunities. New Delhi : Konark Publishers
Hall, D.G.E. (1981, 4th Edition) : A History of South-East Asia. New York : St. Martin's Press
Leur, J.C. Van (1955) : Indonesian Trade and Society : Essays in Asian Social and Economic History. The Hague : W. van Hoeve
Majumdar, R.C. (1927) : Ancient Indian Colonies in the Far East : Volume I – Champa and Volume II – Suvarnadvipa
Mukherjee, R.K. (2006, 2nd Edition) : A History of Indian Civilization : Ancient and
Classical Traditions. New Delhi : Radha Publications
Rao, Manjushree, ed. (1996) : India's Cultural Relations with South-East Asia. Delhi Sharada Publishing House
Sardesai, D.R. (1968) : India's Foreign Policy in Cambodia, Laos and Vietnam. Berkeley : University of California Press
Singh, L.J. Bahadur, ed. (1982) : Indians in Southeast Asia. New Delhi : Sterling
Vidyarthi, M.L. (1952, 2nd Edition) : India's Culture Through the Ages. Kanpur : Tapeswari Sahitya Mandir
#Post I. A Few Aspects of the History of Rani :
(December 20, 2013)
Rani village, situated to the south-west of Guwahati City of Assam, is rich in historical facts. Study of the history of the area is very important in the context of studying the history of Assam as a whole. The area has been experiencing lots of historical events through ages. Some of them are still remaining in the darkness.
It is very important to study local history in order to discover the proper theme of continuity and change. Changing historical researches require knowledge of active motion provided by local history. It is the demand of the time. People should know their local history so that they can discover themselves in a particular way. Without the knowledge of this no history can
be complete. In this context study of the history of Rani village is also significant.
We can depend on various sources in order to reconstruct the history of Greater Rani area. However these sources are not enough. Periodisation of the history is also a great challenge. Broadly, we may divide it as the ancient, medieval and modern periods of the history of the region. But this classification does not justify the study of the history of the vast region. Another challenge occurs here is the lack of proper chronology. Apart from these the insufficient source materials, misinterpretation of the historical facts, misleading narrations are also prevailing.
It is a great challenge to rebuild a proper history of the area. No ready-made history of the area is available. Therefore we have to work hard. Studying the history of the region in a scientific and systematic way is the demand of the time.
Rani Rajvamsavali, composed in the court of Rani, provides lots of
information about the kings and the kingdom of Rani. However it is composed in verses; and we cannot fully depend on this text. Because there are lots of myths also. It is very difficult to find out some real historical events from the text. Besides this, it is a valuable source material for the study of the medieval period of the history of the area.
Hari Bhakti Vilasa, another work composed in Rani, written by Lalit Singha, is no less important as a source material for the reconstruction of the history of the area. A History of Assam by Edward A. Gait describes some important facts about the area and the kingdom. It is very significant in the sense that the kingdom of Rani was given importance in the the course of history. H.K. Barpujari edited The Comprehensive History of Assam (Volume II) have brief but important description about the kingdom and the area of Rani. A Comprehensive History of Assam by S.L. Baruah also provides lots of information about the kingdom of Rani.
Atan Buragohain and His Times by S.K. Bhuyan, Ahomor Din (in Assamese) by Hiteswar Barbarua, Asom Desor Buranji (in Assamese) by Lakshmi Devi, Lachit Barphukan (edited) by S.K. Bhuyan, etc. contain some invaluable historical facts about Rani and her people. The history of the region is colourful. The above texts justify this to some extent. B.C. Kalita's book Military Activities in Medieval Assam provides information about the role of Rani Raja in the battles fought with the mighty Mughals. For instance, the Battle
of Ranihat in 1619 is described beautifully in the text. The war time activities of that time is very important.
Tai Ahom System of Government, written by A.C. Sarma, is no less important. Status of the Raja of Rani is depicted clearly. The relation between the Ahom kingdom and the small kingdom of Rani is quite significant.
We are trying to enquire about the challenges and possibilities in the context of reconstructing the history of Rani area. The area is often ignored by many of the scholars. Therefore, we have seen only little things could be known. Analysis of local history in a modern sense is the demand of the time. It is a part of studying the local history of Assam. We would discuss here only the basic trends of the history of the region.
This topic is based on both primary and secondary sources. The primary sources include literary texts, such as Rani Rajvamsavali, archaeological sources and inscription. We have to utilize oral sources also. The secondary sources include various literary texts of different times. Critical method is applied during the interpretation and analysis of the facts.
Rani is situated to the south-west of Guwahati city in Assam. It is about 20 to 25 kilometres away from Guwahati. The area is rich in natural wealth. Human resources of the vast region is also important. The area is culturally rich and it is a part of cultural South Kamrup Area.
Geologically the area is a part of Greater Shillong Plateau. The rocks are of Precambrian age. Geological location of the area is also important. It is one of the deciding factors of the history of the region. Its latitude is 26-03 North and longitude is 91-43 East. It is 164-187 feet high from the sea level.
Anthropological studies show that the Austrics were the first to inhabit in the
forests of the vast area. Later on the Mongoloids came and contributed in the process of cultural assimilation. The area is the home of a huge number of tribal people of different tribes. There are non-tribal people also living peacefully with each other. They form an important part of the history
of the region. Cultural history of the area is always colourful.
The word 'Rani' is derived from the Sanskrit word Rajni, which literally means a queen. There are many theories can be found regarding the origin of the name of Rani. Some sources refer to the area as the tribal-dominated area. In a tribal society, the status of a woman is supposed to be very high. That is why it was obvious that the throne might also be under a woman or a queen. Some sources suggest that there were some kingdoms in this area ruled by women and therefore the area was named so.
In Rani Rajvamsavali, there is a mention of three sisters namely Dharmayanti, Ayanti and Jayanti. The daughter of queen Dharmayanti was Dhani Rani, and it is said that the kingdom was named after her. Some other sources suggest that Sayanti, one of the three daughters of legendary king Arimatta, ruled over this area and therefore people called it the kingdom of queen or Rani. Some Buranjis mention the event of Godapani (later Godadhar Singha) being escaped in the home of a Garo woman of Rani. It is mentioned that after becoming the king of the Ahom kingdom Godadhar Singha rewarded the woman with the kingdom of the Rani area; she was made the queen. But it is not a justified reason for the origin of the name of the region. Because we find that the name of the region had been Rani for centuries before this event. However the vast area came to be known as different names in the course of
time. Some of them include Rajni, Rani, Rani Rajya, Desh Rani, Rani Desh, Nakkati Rani, Naki Rani, Rani Duar, Rani Gudam and Ranihat.
The boundary of the area was also, as usual, not constant. Sometimes the kingdom became larger while sometimes smaller. During the late 18th century the boundary of Rani reached the mighty river Brahmaputra. It is for clarification that the kingdom of Rani is not equal to the present day Rani. Present day Rani is the smallest version of the past Rani.
There are lots of myths and legends in Rani. Some of them are helpful for the historical researches. One of them is the myth regarding the origin of the stream of Kapili. The tale of queen Ka-Chan is also important. The story about the establishment of the capital of the kingdom of Rani at Patgaon is significant. The legends of three sisters is very meaningful.
There are different sources available for the reconstruction of the history of Rani village in Assam. However these sources are not sufficient. There are many dark areas which are never treated. But we can rebuild a systematic history of the region with the facts provided by the few source materials. The sources may be classified as the literary, archaeological, epigraphic, folk cultural and oral.
The literary sources provide most informations. Among the literary sources Rani Rajvamsavali is above all. It was composed in the court of Rani by Upendra Singh and Madhavadvij. It was written in verses. It was written most probably in the late 18th or early 19th century. The work describes the heroic activities of Narakasura and Bhagadatta. Then it comes to Dharmapala, one of the descendants of Naraka-Bhagadatta. The Rajvamsavali provides a list of the kings of so-called Rani Rajya with their important activities. The work is valuable for the study of the medieval kingdom of Rani. A critical analysis of the text is essential in order to receive proper information about the glorious past. Hari Bhakti Vilasa by Lalit Singh, king of Rani, also provides some important information about the kingdom and the area. The work is valuable for the study of religious trends of the area. The Buranjis of the Ahoms contain some useful information. They have some descriptions on the contemporary Rani. The Charit Puthis are important for the study of sociocultural
history of the greater area.
Foreign accounts are also important. For example, Baharistan-i-Ghaibi by Mirza Nathan provides lots of information about the Battle of Ranihat. Some of the works of modern scholars also can be used as secondary sources. Among the Archaeological sources, the following are more important : ancient caves of Klang-Kapili-Nalang valley, dolmans and menhirs, Burhi Gosani Mandir, Nagini Ghat, old household of Khasi king of Jirang, a number of Tirthas and Pithas, and many other ancient remains, ruins, old things like bullets, etc. These are very helpful. They contain a large part of the history.
The Copper Plate Inscription of Allibari Satra of Chatyanya cult, donated by the king of Rani, is the epigraphic source. The inscription is significant for many cases. The folk-cultural traditions are also valuable source material. It is very useful in the study of socio-cultural history of the greater Rani area. It provides the knowledge of continuity and change. Oral history is no less important.
Periodisation of the history of Rani is another challenging factor. It is not easy to identify different periods of history in a proper way. Broadly we may classify it as the ancient, medieval and modern periods. But in case of the history of Rani, this type of periodisation is not fruitful nor suitable. We cannot distinguish properly the ancient, medieval and modern stages of the history of Rani. Therefore we have tried to discuss the history of the region in different sub-periods.
This periodisation is from our own point of view :
(a) Ancient Period ( Upto 13th Century A.D. )
(b) Age of Transition ( Upto the end of 16th Century )
(c) Glorious Era ( Beginning of 17th Century to the Mid- 18th Century )
(d) Period of Critical Juncture ( Middle of 18th Century to the Beginning of 19th Century )
(e) Under the Colonial Rule ( 1826-1947 )
(f) Post-Independent Period ( Post 1947 )
In Ancient Period, the vast area of Rani was under the tribal leaders. Establishment of the villages and prevalence of different social as well as economic activities paved the way for the formation of political organizations. However the political units were small and they required several centuries to become comparatively a large state. The concept of big Rajyas came after the advent of the Brahmanas. In the Ancient Period, most probably be, there were no common political units in this area. Tribal leaders played a great role in it. From which period of time Rani or Rajni area got its identification from the outer 'world' is not known. But if Sarahpada, a Buddhist scholar, originally belonged to this 'Rajni' area then we can suggest that the area got its special identification from about 8th century A.D. , not beyond that.
Rani of that period was under the kingdoms of Kamarupa. The Kamarupa rulers succeeded in achieving victory against the rulers of Rani. But it is not known whether the whole of Rani was an integral part of the kingdom of Kamarupa or it was ( or they were ) a separate political unit. We should remember that the kings of the medieval Rani kingdom said to have descended from Naraka-Bhagadatta. However it may be a factor of Aryanisation.
During the Age of Transition, the area experienced a great volume of changes. The changes came to all the fields. During this period, Rani Raja became a subordinate to Koch king Naranarayan. However the Koches could not stay long.
By the beginning of the 17th Century, Rani entered into a new phase of her history, which is the Glorious Era of her history. It is the period when for the first time the kingdom of Rani could uplift his status. The conflict between the Ahoms and the Mughals is the most striking event of the 17th century. The kings of Rani played a great role during this period. They served the Ahoms with their limited sources. The Battle of Ranihat is very important in the history of Rani. However Mughal rule was established for few years over Rani area also. Rani alongwith the other petty chiefs played remarkable role in the Ahom- Mughal conflicts. Rani Raja Man Singh was rewarded by the Ahom king with 5 villages, namely Dharapur, Agsia, Majgaon, Garal and Kahikuchi, for his great job in the battles fought against the mighty Mughals.
The status of the King of Rani became high from this period. Rani was a subordinate state of the Ahoms. But she was often free from tax. The king could practice judicial activities freely and charge tax on his subjects. He had to serve the Barphukan, appointed at Gauhati, with supply of soldiers.
Rani could maintain her status during the reign of the Ahom kings Godadhar Singha and Rudra Singha. Rudra Singha's proposed Bengal invasion was appreciated by the king of Rani. However in the beginning of the 18th century the status of the king of Rani degraded. It was during this period that the capital of the kingdom was shifted to Patgaon. Now there are a number of archaeological sources found there.
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During the 1st Moamoria uprising (1769), Lakshmi Singha sought help from the king of Rani. The king did help Lakshmi Singha. However the mission was not successful. In 1992, Captain Thomas Wales received much help from the king of Rani, which was highly appreciated by Wales himself.
Under the colonial rule the area of Rani experienced greater developments. This was the period when this region slowly but surely entered into the modern age. There were sociocultural and economic changes in great volumes accompanied by political changes. Democratic ideas had great influence.
The king of Rani had to play a remarkable role in the Anglo-Khasi war (1829-1833). This war had great effect in this region also, where the hilly areas went far from the plain area.
Socio-cultural and Economic activities are the deciding factors of history. Without which no human civilization can be complete. Social history of the greater Rani area is colourful. It is the home of many ethnic groups, of different linguistic and religious groups. But there is unity in diversity. The process of socio-cultural assimilation started right from the ancient period of her history. Villages had great impact on the society.
The social elements were changing as the time passed. Religious activities played big role in the society. Agriculture became the main source of income. Soil became the capital. The process of Aryanisation began in the ancient period and continued for several centuries. Some sources suggest that the king of Rani was a Hinduised Garo. But later sources say that he was originally a Khasi.
The Rani Rajvamsavali begins with Ganesh Vandana, which shows the influence of Hinduism. The names of the kings were also of Sanskrit origin. The Hindu deities were worshiped in the greater area. Saktism was performed as the main religious cult. The practice of Boli-bidhan thus began in the 18th century. However Vaisnavism was also practiced in some places. But the tribal people continued performing their own rites. Advent of the Muslims created a new atmosphere. They also practiced their own religious traditions. Demographic changes took place. Agriculture was given more importance than any other occupation. People used ploughs. The market of Rani or Ranihat was a source of income for the Raja, where the Nunia Garos came.
Money economy was often absent. Barter system was practiced there. The relation between the hill and the plain was maintained by the barter system. However there are some instances of using Narayani coin, but it was not common to all.
Under the colonial rule lots of changes took place. Social and demographic changes affected the cultural life of the people. Economic degradation affected the lives of the common people. Money economy, new land revenue system, new system of land ownership, tea plantation, etc. changed the mindset of the people.
It is very important to study local history in order to discover the proper
theme of continuity and change. Changing historical researches require knowledge of active motion provided by local history. It is the demand of the time. People should know their local history so that they can discover themselves in a particular way. Without the knowledge of this no history can be complete. In this context study of the history of Rani village is also significant.
It is a great challenge to rebuild a proper history of the area. No readymade history of the area is available. Therefore we have to work hard. Studying the history of the region in a scientific and systematic way is the demand of the time.
The history of Rani is colourful. It is because of the the long-lasting process of cultural assimilation, social transformation, economic changes and political adaptation. History of Rani village can never be complete if we ignore the basic trends of the time and major trends in the history of Assam. History of Rani is a part of the history of Assam. So we should treat it carefully. Changing scenario of historical researches has great impact on it. Without the history of Greater Assam history of Rani village is blind; and without the history of Rani village and other localities history of Assam is incomplete.
Keep it up, bro...
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