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[Full title: The schools of 顿丑补谤尘补艣腻蝉迟谤补 with particular reference to Kamarupa school of Dharma-shastra (3) The post-笔墨迟腻尘产补谤补 Siddh膩ntav膩gi艣a period]

During this period under discussion, the two great digest writers of Kamarupa School of Dharmashastra were 搁颈辫耻帽箩补测补 Bha峁�峁璦ch膩rya and M.M. 艢ambhun膩th Siddh膩ntav膩g墨艣a. 搁颈辫耻帽箩补测补 wrote a big treatise entitled 笔耻谤峁嘺肠补苍诲谤补 in two parts following his predecessors of the Kamarupa School of Dharmashastra 艢ambhun膩th under the patronage of king Dharmadeva (Koch Behar) wrote twelve 叠丑腻蝉办补谤补蝉. That he averted the advent of 苍补惫测补蝉尘腻谤迟补 of the Bengal School in his works can be learnt from the observation of Prof.

Naliniranjan Sharma 迟丑耻蝉鈥�

鈥樑歛尘产丑耻苍腻迟丑 惭颈艣谤补 raised strong and scholarly objections to the neo-theory (Navyamata) propounded by the 厂尘腻谤迟补 Bha峁�峁�膩ch膩rya (Raghunandan) of Bengal and has advocated the old theory鈥� (Pr膩c墨nam膩ta).^[1]

K峁涐梗峁嘺r膩ma Ny膩yav膩g墨艣a Bha峁�峁璦ch膩rya popularly known as 鈥�Parvat墨y膩 Gosain鈥� availed the opportunity of becoming the 鈥�搁腻箩补驳耻谤耻鈥� of the Ahom king. He occupied the prominent place at the behest of King Rudra 厂颈峁僪补 (1695-1714 CE) and from that time onwards till the beginning of the period of Lak峁�hm墨 厂颈峁僪补 (1769-1780 CE) he could assert his undisputed supremacy in the matters of religion in Ahom kingdom. Although Lak峁�hm墨 厂颈峁僪补 dismissed K峁涐梗峁嘺r膩ma from the position he was enjoying so long and settled Ram膩nanda Bha峁�峁�膩ch膩rya, known as 鈥楴a-gosain鈥� and 鈥楶ahumar墨y膩 Gos膩in鈥� also in his vacant position, yet the deep rooted impact of 苍补惫测补蝉尘峁泃颈 that K峁涐梗峁嘺r膩ma planted firmly in the kingdom almost remained unabated in many places. It was not only in practice in upper Assam centering round Garg膩on, but also spread over some of the parts of lower Assam. Centering round Nil膩cala Hill or 碍腻尘腻办丑测腻 was the place of K峁涐梗峁嘺r膩ma initially allotted to him by the royal order of King Rudra 厂颈峁僪补. It was K峁涐梗峁嘺r膩ma by dint of the royal patronage that he ventured to neglect the 辫谤腻肠墨苍补 p奴j膩 vidhi pertaining to the worship of 顿耻谤驳腻, the mother Goddess and replaced them by composing of his own in the light of 苍补惫测补蝉尘峁泃颈. His 顿耻谤驳腻rcc膩ma峁噄ma帽jar墨 is an example in this respect.^[2] It is learnt that at his inspiration a good number of 产谤腻丑尘补峁嘺蝉 were asked to get initiated to this school to run the worship of the deities. In matters of establishment and propagation of the neoschool in Assam, K峁涐梗峁嘺r膩ma鈥檚 position could be assessed only from the land grants he received from the donor kings beginning from 艢ivasi峁僪a.

In the words of Amalendu Guha鈥�

鈥�The family of Parbat墨膩 Goswami possessed as much as 41000 acres of land, spread over 31 mauzas. It was estimated in 1883 A.D., that Parbat墨膩 Goswami and the M膩dhav Deb膩laya between them accounted for no less than a thousand ryots鈥�.^[3]

Later, they came into contact with the 蝉尘腻谤迟补辫补苍诲颈迟补蝉 of Bengal and at the same time received Devottara land to run the religious institutions from the kings. It inspired many 产谤腻丑尘补峁嘺蝉 of 碍腻尘补谤奴辫补 to embrace new-School.

From the above analysis it can be concluded that, in the Pre-Pitambara period Kamarupa School of Dharmashastra was precisely known as 鈥�笔谤腻肠墨苍补蝉尘峁泃颈鈥�, 鈥�笔谤腻肠墨苍补尘补迟补鈥� and 鈥�辫谤腻肠墨苍补k膩mar奴p墨a-惫测补惫补蝉迟丑腻-惫测补惫补丑腻谤颈办墨鈥�. During the 笔颈迟腻尘产补谤补 period 蝉尘腻谤迟补辫补苍诲颈迟补 Raghunandana germinated the seed of 狈补惫测补蝉尘峁泃颈 in this region. It remained insignificant till the coming of K峁涐梗nar膩ma to Assam in the post 笔墨迟腻尘产补谤补 period i.e., in the first quarter of the 17^th century CE. It was K峁涐梗峁嘺r膩ma Ny膩yavag墨艣a Bha峁�峁�膩c膩rya who could considerably establish the new-school i.e., 狈补惫测补蝉尘峁泃颈 of Bengal in medieval ancient Assam almost parallel to 笔谤腻肠墨苍补蝉峁价迟墨 of 碍腻尘补谤奴辫补.

Footnotes and references:

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[1]:

^(a) Sharma, N.R., 碍腻尘补谤奴辫补 School of 顿丑补谤尘补艣腻蝉迟谤补, pp.133-134

[2]:

Goswami, B.K.D., Descriptive Catalogue of Sanskrit Manuscript, Sl.no.249, p.65

[3]:

Plant-Raj to Swaraj, p.49