History of Bharat

UNIT 16 AHOM STATE (15TH-17TH A

CENTURY CE)1
Structure of the Unit

16.0 Learning Outcomes

16.1 Introduction
16.2 Sources
16.3 Foundation of the Ahom Kingdom
16.4 Political History of Ahoms: Important Rulers
16.4.1 Suhummung (Suhungmung) or Dihingia Raja (1497-1539)
16.4.2 Suklenmung or Garhgayan Raja (1539-1552)
16.4.3 Sukhampha or Khora Raja (1553-1603)
16.4.4 Susengpha or Swargadeo Pratap Singha (1603-1641)
16.4.5 Jaydhvaj Singha and Mirjumla’s invasion
16.4.6 Chakradhvaj Singha and Lachit Barphukan
16.4.7 Rudra Singha and Hindu confederacy (1691-1714)

16.5 Religious Policy of Ahoms

16.5.1 Vaishnavism in Assam

16.6 Ahom Administrative system

16.7 Economic Condition
16.8 Summary
16.9 Glossary
16.10 Answer Keys to Check Your Progress Exercises
16.11 References

16.0 LEARNING OUTCOMES

This unit discusses about one of the longest surviving and powerful kingdoms
of medieval Bharat i.e. Ahom Kingdom of Assam. After studying this Unit,
you shall be able to:

 Understand the Rise of the Ahom Dynasty and the establishment of

their kingdom.

 Analyse the structure of governance within the Ahom state,

1
Dr. Nilanjan De, Assistant Professor, Department of History, Rabindrasadan Girls' College,
Karimganj, Assam- 788710.
308
  Know about the military tactics employed by the Ahom rulers to Ahom State (15th-17th
Century CE)
expand their territory and defend against external threats,

 Comprehend the cultural and religious practices of the Ahom people,

including their unique blend of indigenous beliefs with elements of
Hinduism,

 Evaluate the economic structure of the Ahom state.

16.1 INTRODUCTION
Founded in the lush valleys and fertile plains of present-day Assam, the
Ahom Dynasty stands as a witness to the resilience and ingenuity of a people
who carved out a distinct identity amidst the tumultuous landscape of
medieval Southeast Asia. Emerging in the 13th century as a small Tai-
speaking community migrating from the Shan region of present-day
Myanmar (Acharyya, 1987: 66 – 67), the Ahoms would go on to establish
one of the most formidable kingdoms in the north-eastern region of the
Bharatiya subcontinent.

The history of the Ahom State, from the 15th to the 17th century CE, is
characterized by periods of expansion and consolidation. In the subsequent
sections of this chapter, we will delve deeper into the various facets of Ahom
polity, governance, economy, and religion, seeking to unravel the mysteries
of this remarkable civilization.

Fig. 1: Map of Ahom Kingdom

(Image Courtesy: https://bvmglobal.org/blog/The-Ahom-Dynasty-of-Assam)

16.2 SOURCES
The Ahom dynasty established a rich tradition of historical record-keeping.
Not only did the rulers meticulously document their reigns, but nobles and
priests also diligently chronicled the events of their time. These written
accounts, known as "Buranjis," were initially composed in the Ahom dialect
during the early period of the kingdom. Subsequently, with the adoption of
Assamese as the Ahom court language, Buranjis also began to be written in
this language, fostering a broader literary tradition (Dutta, 1982: 7). 309
History of Bharat Several Buranjis have survived to the present day, offering invaluable A
insights into Assamese history. Notable examples include the Tungkhungia
Buranji, Kashinath Tamuli Phukan’s Assam Buranji, Deodhai Buranji, and
chronicles focusing on neighbouring kingdoms like Jayantia, Kachari, and
Tripura. Additionally, Asamar Padya Buranji, a collection of metrical
chronicles, presents a detailed account of the period from 1679 to 1858.
Buranji texts even extend beyond the Ahom kingdom, documenting the
history of various indigenous communities within Assam. Unit 1 discussed
some important Buranji of Ahom in details.

Archaeological evidence plays a crucial role in reconstructing history.

Inscriptions, in particular, offer invaluable contemporaneous and firsthand
accounts, while the distinctive coinage of the Ahom kings provides essential
information about dating and governance. Furthermore, the extensive public
works undertaken by the Koch and Ahom dynasties serve as tangible
testaments to their reigns, corroborating existing literary and numismatic
sources and contributing to a more comprehensive understanding of the past.
Two Koch inscriptions, among them, one is found in Kamakhya temple dated
1487 Saka/ 1565 CE and another one in Hyagriva temple, dated 1505 Saka/
1583 CE and many land grant inscriptions are very important to get the
information on Ahom.

In addition, the biographies of Assam's revered religious reformers, Sri Sri

Sankardev, Madhabdev and Demodardev, also yield valuable information
about the region, which can also be gleaned from Muslim accounts dating
back to the medieval period. These accounts, though written by invaders,
offer unique insights into Assam's history. Among the most important
Muslim chronicles mentioning Assam are the Tabaqat-i-Nasiri by Minhaj-us-
Siraj, the Tarikh-i-Firoz-Shahi by Ziyauddin Barani, the Baharistan-i-Ghaibi
by Mirza Nathan Alauddin Ispahani, the Akbarnama, the Ain-i-Akbari, the
Alamgirnama, and the Farmans of Aurangzeb.

Check Your Progress 1

1. Explain the literary sources of the Ahom state from the 15th to the 17th
century.
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16.3 FOUNDATION OF THE AHOM KINGDOM

The foundation and consolidation of the Ahom Kingdom from the 13th
century to the beginning of the 15th century occurred in a gradual processes
310
marked by various challenges and achievements. Chaolung Sukapha, a Tai Ahom State (15th-17th
Century CE)
prince from Mong Mao, embarked on this journey in 1215, eventually
arriving in the Brahmaputra Valley in 1228 and settling at Charaideo in 1253.
During this period, he expanded his territory through a combine strategy of
peaceful agreements and warfare, denoting the glorious beginnings of the
formidable Ahom dynasty in the eastern part of Bharat. Sukapha established
the Ahom kingdom in the Brahmaputra Valley on a stable foundation. He
engaged in conflicts with local chieftains, bringing them under his control,
yet he maintained a generous approach towards them, treating them as equals.

During Sukhangpha's reign (1293-1332) in the early 14th century, Ahoms

embarked on the territorial expansion and the political ambition. In his reign,
the conflict against the powerful kingdom of Kamata had begun. Another
notable Ahom ruler, Sudangpha ((1397-1407)), also known as Bamuni Raja,
marked the initial stage of Brahman influence among the Ahoms. This period
represents the first recorded patronage of Hinduism by the Ahom rulers
(Baruah, 2024: 225). He assumed the Hindu titles Maharaja and Rajrejeswar
Chakravarty.

From the end of Sudangpha's reign in 1407 until Suhungmung's accession in

1497 A.D., the Ahom kingdom could not significantly expand. Instead, they
chose a path of peaceful advancement in the Brahmaputra Valley, avoiding
conflicts and fostering a conciliatory and friendly attitude towards
neighbouring powers.

Fig. 2: Royal Insignia of Ahom

(Image Courtesy:
https://upload.wikimedia.org/wikipedia/commons/b/b8/Ahom_Kingdom.webp)

16.4 POLITICAL HISTORY OF AHOMS:

IMPORTANT RULERS
After the establishment of Ahom kingdom in 13th century CE, the major
development and consolidation of its territorial structure, administration and
311
History of Bharat social system took place between 15th and 17th Century. The Ahom kingdom A
experienced significant political transformation, economic growth and
cultural advancement under the great rulers.

16.4.1 Suhummung (Suhungmung) or Dihingia Raja

(1497-1539)
Suhummung, the son of Supimpha was one of the most remarkable king in
the history of Assam. He ascended the throne at Charguya, which was
established as the capital by Sudangpha. But Suhummung made a new
capital at Bakata on the Dihing River, so he was better known as the Dihingia
Raja (Baruah, 2024: 227). His reign is held as a pivotal point, for
transforming the kingdom from its early stages into a multi-ethnic and
expansionist polity.

The long 42-years reign of Suhummung was an eventful one. His most
important achievements were the subjugation of the Chutiyas (in 1520) and
the sack of Dimapur, the capital of Kachari (1526) (Basu, 1970: 22-24).
Suhummung initiated the first major territorial expansion since the founder of
kingdom, Sukapha. He conquered the Bhuyan region in 1512, incorporating
the Bhuiyans into his kingdom's administrative and military structure. He
consolidated power by reorganizing the importance of feudal militia and
establishing a well-trained and disciplined force.

Suhummung faced multiple Muslim invasions from Bengal during his reign.
The first major one occurred in 1527, led by Nusrat Shah, the Sultan of
Bengal. This invasion was repelled near the Burai River. In 1532, Turbak, a
Bengali commander, launched another attack. He initially gained some
success, capturing Ahom territory and reaching the capital Garhgaon.
However, Suhummung’s forces counter-attacked and decisively defeated
Turbak near the Bharali River, killing him and forcing the remaining Bengal
troops to retreat.

These incursions were part of a broader pattern of Muslim expansionism in

the region. However, Suhummung’s successful defense strengthened the
Ahom kingdom's position and established its military prowess.

Suhummung recognized the importance of inclusivity and incorporated

diverse groups into his administration. His acceptance of non-Ahom titles
like "Swarganarayana" and later "Swargadeo" (Lord of the Heavens)
symbolized this shift. He adopted Hindu elements into his administration and
courtly practices, signifying a move towards a more inclusive and pan-
Assamese identity. The policy of integration laid the foundation for the
dominant role of Hinduism in later Ahom rule. He established seven royal
houses viz. Saringiya, Tipamiya, Dihingiya, Samuguriya, Tungkhungiya,
Parvatiya, and Namrupiya by settling descendants of past kings in different
regions. This move enhanced his dynasty's hold on power and established a
system that lasted centuries.
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16.4.2 Suklenmung or Garhgayan Raja (1539 – 1552) Ahom State (15th-17th
Century CE)
Suklenmung was an Ahom ruler who reigned from 1539 to 1552 AD in the
Ahom kingdom of Assam. He was also known as Garhgayan Raja because he
established the kingdom's capital at Garhgaon. During his father's rule,
Suklenmung defended against an invasion by Turbak of Bengal in 1532.

Suklenmung consolidated his father’s conquests on the territories of the

Chutiyas and the Kacharis. The troublesome Bhuyans were placed near the
headquarters under strict supervision by him. He had to devote much of his
time to fighting the Koch. In 1546, Bir Chilarai, the Koch commander,
invaded the Ahom kingdom. Suklenmung successfully repelled the Koch
army from the northern bank. To commemorate his decisive victory, he
performed the Rikkhvan ceremony. He was also able to restore peace in the
Naga areas and the border regions of the Ahom dynasty.

It was during his reign that there were several works of public welfare and
economic significance done at the government initiative. The tank of
Garhgaon was excavated, the embankments of Kahikuchi and Changinimukh
were constructed and the Naga Ali, a high road running from the Bar Ali to
the Naga hills was built. Suklenmung was also the first king to mint coins in
the Ahom kingdom, with legends of the kingdom depicted on these octagonal
coins.

Suklenmung continued his father's religious policy, showing a preference for

Hinduism within the Ahom court. He opposed the simultaneous presence of
both Chom-Cheng (Chomdeo), who is the tutelary deity of Ahom and
Lakshmi-Narayan deities, which represented different faiths, within the
palace.

16.4.3 Sukhampha or Khora Raja (1553- 1603)

Sukhampha reigned as an Ahom king from 1552 to 1603 CE, holding the
longest rule among the Ahom dynasty for 51 years. He was also called Khora
Raja or the lame king. The defining event of his reign was a conflict with the
Koch people in 1562. The Koch forces, led by Chila Rai, twice advanced
deep into Ahom territory, reaching the Dikhu River. Alarmed by their
proximity to the capital, the Ahom king conceded defeat and signed a treaty.
Under the conditionas of the treaty, the Ahoms acknowledged Koch
supremacy, a significant portion of land north of the Brahmaputra River was
ceded to the Koch kingdom and war indemnity was paid to the Kochs.
However, Ahoms soon warded off Koch threat on their kingdom and
recaptured Narayanpur area.

His reign witnessed a significant expansion of Vaishnavism throughout

Assam. Key figures like Sankardev, Madhabdev and Haridev played a pivotal
role in the religious transformation of Assam in his time.
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History of Bharat 16.4.4 Susengpha or Swargadeo Pratap Singha (1603-1641) A

Susengpha, also known as Swargadeo Pratap Singha, reigned over the Ahom
kingdom from 1603 to 1641, leaving behind a great legacy marked by
territorial expansion, and cultural developments. However, he had to face the
internal conflicts also.

On the death of Sukhampha, his son Susengpha ascended the throne. As he

was then advanced in age, he was nicknamed Burha Raja. But because of his
great deeds, he was best known as Pratap Singha. The 38-year rule of Pratap
Singha had been remarkable in Ahom history.

Pratap Singha's reign was not without internal challenges. During the first
few years of his accession, there were several conspiracies against him. But
all these were repressed with ferocious severity. Two notable rebellions, led
by Bharali and Subansiri, posed a significant threat to his authority. After
quelling these uprisings, he imposed harsh punishments and reassigned the
leaders to distant locations south of the Brahmaputra River.

The conflict with the Kachari restarted in his reign. In 1606, an Ahom army
led by Pratap Singha himself secured a victory at Raha against Kachari.
Nevertheless, Kachari did not stop attacking the Ahom kingdom.

Pratap Singha recognized the need for a more nuanced approach towards the
tribal communities residing in the hills to consolidate his position. He was the
first Ahom ruler to actively seek peaceful relations with these groups. The
"Posa" system was introduced (Acharyya, 1987: 134), granting the Bhutias,
Akas, and Daflas the right to collect tribute from specific villages at the foot
of their hills, addressing their economic needs and fostering interdependence.

While not the sole significant event, the reign of King Pratap Singha was
undoubtedly marked by a series of conflicts with the powerful Mughal rulers.
Mughal rulers Jahangir and Shah Jahan were his contemporaries, and their
expansionist ambitions put a major threat to the Ahom kingdom. In 1616,
Jahangir launched the first Mughal attack against the Ahoms. Despite an
intense fighting of four years, the war remained inconclusive.

Following a period of relative peace, Shah Jahan revived the conflict in 1635.
The Mughals fought fiercely, attempting to capture Ahom strongholds near
the mouth of the Bharali River and Koliabar. However, their efforts were
thwarted, and after four years of continuous struggle, both sides reached a
point of exhaustion. In 1639, a treaty was signed at Koliabar, marking the end
of the hostilities. It established clear boundaries between the Ahom and
Mughal territories, with the Bar Nadi River in the north and the Asurar Ali
River in the south serving as the dividing lines.

During his reign, the influence of Hinduism permeated both the royal court
and the Ahom populace to a greater degree. He actively cultivated the support
of Brahmin priests by inviting them to consecrate newly completed projects,
314 signifying his respect for their religious authority. Furthermore, under the
King's command, several temples dedicated to Lord Shiva were constructed Ahom State (15th-17th
Century CE)
in Dergaon and Bishnath, suggesting his devotion to the deity. Furthermore,
he generously bestowed lands to ensure the maintenance of these temples and
to support the Brahmin community. However, it is important to note that
King Pratap Singha did not entirely abandon the traditional religious customs
and practices of his ancestors. He practiced a form of religious syncretism,
incorporating elements of both Hinduism and his ancestral beliefs into his
personal and social life. A population census was held in his time to study the
clan structure of society. The census was recorded in official register, which
is called as paikar piyalar kakat (Gogoi, 2002 : 94)

16.4.5 Jayadhvaj Singha and Mirjumla’s invasion

After the reign of Pratap Singha, internal instability led to the dethronement
of his sons, Surampha and Sutyinpha. In 1648, their nephew, Sutamala, was
ascended to the throne of Assam. Upon assuming power, Sutamala adopted
the Hindu name Jayadhvaj Singha. Jaydhvaj Singha demonstrated his
authority by successfully repelling both the Naga and Miri incursions in 1650
and 1655, respectively, securing tribute from both groups. He further
employed diplomacy to resolve a conflict with the Jayantia kingdom in 1657.
King Jaydhvaj took the advice of Brahmin priests, especially those from the
Damodaria sect. Jaydhvaj Singha built roads and water tanks to improve the
lives of his people. However, his reign was known for the most important
political event; the Mughal invasion led by Mir Jumla.

The causes of the fight between the Ahoms and the Mughals are to be found
in the determination of the Ahoms not to reconcile themselves to the losses
that they had suffered as a result of the treaty of 1639. The losses of
Guwahati due to this treaty were unbearable to Jayadhvaj Singha. Hence,
taking advantage of the Mughal succession war at Delhi, Jayadhvaj turned
hostile and violated the terms of the treaty of 1639 and advanced with an
army towards Guwahati and captured it. He advanced further and occupied
the entire territory up to river Sankosh and occupied the whole the
Brahmaputra Valley. But when Aurangzeb settled his position at Delhi, he
instructed the viceroy of Bengal, Mir Jumla to “punish the lawless zamindars
of the provinces, especially those of Assam and Magh (Arracan) who had
caused injury and molestation to the Muslims” (Basu, 1970: 41).

In 1662, the Mughal governor of Bengal, Mir Jumla, led an army, joined by
Rashid Khan, against the Ahom kingdom. Facing Mughal armies, the Ahom
forces retreated from Jogighopa to Srighat and finally Samdhara. Meanwhile,
Mir Jumla marched toward the capital, Garhgaon. The Ahoms offered weak
resistance, leading to the fall of the Simlagarh fort. Disheartened by the
defeat, the garrison at Samdhara fled. Although the Ahoms achieved some
success against the Mughal fleet under Bar Gohain, they continuously
retreated. Finally, on March 17th, 1662, Mir Jumla captured Garhgaon. The
Mughals, in this military operation, had captured 9,000 matchlocks, various
weapons, and 675 cannons—one of which could throw balls heavier than 200
315
History of Bharat pounds, a huge amount of lead, sulfur, and iron shields, as well as over a A
thousand ships (Basu, 1970: 43).

However, the rainy season soon arrived, allowing the Ahoms to launch
surprise attacks. They retrieved most of their land, asserting Jayadhvaj
Singha back in control. The Ahoms relentlessly attacked the Mughals day
after day. When the floods subsided, the Mughals prepared for another
offensive, but famine in Bengal prevented supplies from reaching them.
Coupled with Mir Jumla's illness and the soldiers' unwillingness to face
another monsoon, the Mughals were forced to negotiate peace with the
Ahoms. This led to the Treaty of Ghiladhari Ghat, signed on January 22nd,
1663. Mir Jumla succeeded to force Ahom king for accepting a humiliating
peace treaty. Ahom king agreed to pay heavily in lieu of retreat of Mughal
army from Ahom territory.

After the treaty was signed, Mir Jumla and his army left Assam. From a
military perspective, this Mughal expedition into Assam was a massive
victory. They fiercely looted and raided the temples at Devargaon and left
with plenty of riches from the war. By and large, this expedition was simply a
destructive raid (Baruah, 2024: 265).

Fig. 3: King Jayadhwaj Singha

(Image Courtesy: https://commons.wikimedia.org/wiki/File:Jayadhwaj_Singha_with_

Banamali_dev_%28cropped%29.png)

16.4.6 Chakradhvaj Singha and Lachit Barphukan

After Jayadhwaj Singha the new ruler was Supungmung, who assumed the
Hindu name Chakradhvaj Singha. During his reign, the most significant
events were the renewal of Mughal attacks and strong resistance by the
Ahoms under the leadership of Bir Lachit Barphukan, the Shivaji of Eastern
Bharat (Chatterji, 1950; Dutta, 1984: 202).

King Chakradhvaj resumed the war with the Mughals. The Mughals accused
the Ahoms of failing to pay war reparations as agreed in the treaty of 1663.
The Ahoms, on the other hand, accused the Mughals of breaking the treaty by
refusing to withdraw from occupied lands and release prisoners of war.
Determined to retake Guwahati and show the strength of Ahom, thus, king
selected Lachit Barphukan, a military commander, for the task.
316
Lachit, born in 1622, became a high-ranking military leader, a Borphukan, Ahom State (15th-17th
Century CE)
during difficult time. The powerful Mughal Empire wanted to capture
Assam's rich fertile lands. In 1671, a huge Mughal army led by Raja Ram
Singh reached the Brahmaputra River, threatening Assam. The situation,
initially, looked grim as the Mughals had more soldiers and better weapons.
But Lachit, carefully planned his defence by using Brahmaputra’s geography
to his advantage. He built earthen walls along the riverbanks, making them
higher ground and blocking the Mughal navy. Lachit also used a fleet of
boats with cannons and flaming arrows to constantly attack the Mughal
forces.

In March 1671, a fierce battle called Saraighat took place. Even though the
enemy seemed much stronger, the Assamese army, led by Lachit, fought very
well. They knew the land well and used Lachit's smart plans to defeat the
Mughals badly, stopping their aim of taking over Assam. The victory at
Saraighat stands as a testament to Lachit's exceptional military leadership and
his unwavering commitment to his people. After suffering successive defeats,
Ram Singh had to withdraw to Rangamati in March 1671. Mughal were
pushed outside Ahom territories and strong fortification was made at
Guwahati.

During this period Ahom ruler Chakradhvaj Singha was succeeded by his
brother Udayaditya Singha (1670 – 73) and he became the victim of the
conspiracy and was poisoned.

16.4.6 Rudra Singha and Hindu Confederacy (1691 – 1714)

We learn from the Lakhimpur inscription that the remaining traces of Mughal
presence in Ahom area was banished by Gadadhar Singha in 1682 (Gait,
1906: 161) and the river Manas came to be the boundary of the Ahom
kingdom and Mughals. After Swargadeo Gadadhar Singha, in the year 1696,
his son Sukrungpha ascended the throne assuming the Hindu name Rudra
Singha. Swargadeo Rudra Singha was a real statesman and a staunch
follower of Hinduism. In his vision, the political horizon of Assam travelled
beyond the limits of its existing boundary. He wanted to uplift the Ahom
kingdom into an unchallenged power of eastern Bharat and for that Mughals
were the main obstacles. He was well aware of the political conditions of the
entire Bharat, about the dominance of Marathas and the Rajputs of western
Bharat against the Mughal rulers. To protect Assam from the Mughal rulers
and to fulfil his dream, he realized the necessity of a Hindu confederation in
eastern Bharat (Dutta, 1982: 94).

It was the intellect, political foresight and extraordinary talent of Rudra

Singha which helped him to consolidate the Ahom monarchy and offered the
opportunity for Eastern solidarity. During the last quarter of the 17th century,
the other prominent rulers of Eastern Bharat viz. the rulers of Jayantia,
Cachar, and Tripura were also frustrated by the Mughal raids and eagerly
preparing themselves to come out from the yoke of Mughal suzerainty.

Due to his intellect and bravery both the Kachari ruler Tamradhvaj and the
Jayantia ruler Raja Ram Singha accepted the Ahom suzerainty. The 317
History of Bharat dependencies of the Kachari and Jayantia kingdoms also came under the A
control of Rudra Singha. The increased power and strength of the mighty
Ahom ruler Rudra Singha helped him to get support from the neighbouring
hilly tribes of the state. The mollifying policy of Rudra Singha helped in
getting the support of hilly tribes like. Miris, Akas, Daflas, Mishmis, Nagas
etc. He inherited the political system of negotiation and relations with
neighbouring hill states and carried it further to ensure their submission and
loyalty to strengthen his position and motivation towards their common
enemy i.e. the Mughals. He also established cordial relations with the
independent state of Khairam of Khasi tribe.

He was inspired by the Pan-Hindu ideal and hence for the first time Ahom
ruler sent a message of friendship to another mighty dynasty of Eastern
Bharat i.e. the Manikya’s of Tripura who was also affected by the Mughal
expansionist policies. So, he was successful in creating a Hindu confederacy
against the powerful Mughals. But when the final preparation was made, and
the king decided to march against Bengal in November 1714 after the autumn
harvest, unfortunately, on 27th August 1714, Swargadeo Rudra Singha died,
and the enterprise was aborted.

Swargadeo Rudra Singha's reign is memorable for the royal patronage of

Hinduism, not only intending to use it as a weapon against the growing
Mughal power but also to increase relations with the neighbouring small
Hindu kingdoms of Bengal. His idea of the Pan-Hindu union was not only
extraordinary but unique in those times. He abandoned the policy of isolation
of his predecessors.

Rudra Singha had a passion for art and architecture. He eagerly wanted to
create a palace and a city using bricks. With the assistance of an artisan
named Ghanasyam from Koch Bihar, many brick buildings were erected in
Rangpur and Charaideo. He was behind the creation of the impressive tank
and temple at Jaysagar.

Check Your Progress 2

1. Discuss the beginning of Ahom- Mughal conflict.

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2. Explain how Rudra Singha tried to form a Hindu Confederacy in Eastern

Bharat against Mughal rule.?

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16.5 RELIGIOUS POLICY OF AHOMS Ahom State (15th-17th
Century CE)

The Ahom maintained a liberal and syncretic approach with respect to

religion. The Ahoms, who were basically Tai people, initially followed the
religion of their ancestors. Tais were mainly the followers of Buddhism
combined with the influence of animism, however, it is documented that in
9th century CE, a Hindu monk named Chandragupta from Magadha had
visited Tai kingdom of Yunnan (Southern China) and left his remarkable
influence on Tai people. In 13th century, when Ahom or Tai people entered
Assam with Sukapha, according to Ahom tradition, they came along with the
book Min mang Phura Lung, their traditional sacred book. In Bharat, their
another book was Pung-Gao-Kham, which is the Tai or Ahom version of
Ramayana. It tells the story of Lord Ramchandra, who is called Chang-Gao-
Kham by the Ahoms. Chom-Cheng was the tutelary deity of Tai king
Sukhapa, the first Ahom ruler and for the whole period of Ahom dynasty, he
was the royal deity of Ahoms. After establishing their kingdom in Assam,
Ahoms increasingly turned towards Hindu faith and adopted the policy of
Hinduisation with liberal approach. During the reign of King Sudangpha
Bamuni-Kowanr, who was raised in a Brahman family, Hindu influence and
rituals was given greater place and role into the Ahom court. The most
popular religion in Assam at the time was Vaisnavism, which was given royal
patronage from Jayadhwaj Singha (1648-1663) to Sulikpha or Ratnadhwaj
Singha or Lora Raja (1679-1681) (Basu, 1970 : 223-225).

The Ahoms, despite patronising Brahmins and Hindu faith, carried on with
practicing their traditional beliefs and customs. The Ahom rulers, at the time
of accession to the power or coronation ceremony, took up two names, one in
Sanskrit Hindu name such as Jayadhvaj Singha, Ratnadhwaj Singha, Rudra
Singha etc. and another name in their traditional Tai form like Sutamala for
Jayadhvaj Singha, Sulikpha for Ratnadhwaj Singha and Sukhrangpha for
Rudra Singha.

From the reign of Gadadhar Singha, the Ahom rulers started inclining
towards Shaktism. Gadadhar Singh provided royal patronage to Shaktism in
place of Vaishnavism. He stopped bestowing grants and endowments to the
Vaishnav monasteries. He constructed a Siva temple at Umananda in
Guwahati (Sarma, 2010-2011: 245).

At the time of Rudra Singh, who was a staunch Sakta believer, the Sakta sect
was given prominence in kingdom. He had invited a Sakta priest from Bengal
for his coronation. However, Rudra Singha maintained a tolerant and liberal
policy towards other faiths also. Moreover, the Ahom monarchs accorded
respect and patronage to Saktism, Saivism as well as Vaisnavism. There are
ample evidences of providing grants to the Vaisnava saints and mathas. At
the same time, they showed patronage to the Ahom priests, permitted them to
carry out their rites, and included them as prayer-men in the royal festivities.
Thus the Ahom rulers promoted a state of triarchy in religious issues by their
adoption of the Sakta faith, their backing of the Vaisnava monks and Satras,
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History of Bharat and their upholding of the orthodox Ahom rituals and customs (Basu, 1970: A
242, 245).

16.5.1 Vaishnavism in Assam

The most important religious event in Assam, in the time of Ahom was the
rise and growth of Vaishnavism under Srimanta Sankardeva (1449-1568).
The emergence of Srimanta Sankardev as the champion of a reformed
Vaishnava sect stands as a pivotal moment in Assamese history, serving as a
fitting prologue to the Ahoms' most illustrious era, which dawned during the
medieval period. In the 15th and 16th centuries, the religious landscape of
Assam was dominated by diverse cults and faiths, with Shakti worship
reigning supreme. The grand temple of Goddess Kamakhya served as the
epicentre of this devotion. Amidst this vibrant yet complex socio-religious
milieu, the revered reformer Shrimanta Sankardev emerged.

Srimanta Sankardev started a powerful religious movement that swept across

Assam. His teachings coincided with the broader Vaishnava reformation
occurring throughout Bharat. Sankardev's philosophy, known as ‘Eksarana
Nama Dharma’ or 'Mahapurushia Dharma', is a form of Vaishnavism that
reveres the formless Supreme God, Vishnu, as the source of all energy
('Shakti'). Sankardev preached inclusivity, asserting that all individuals,
regardless of race or caste, are equal in the eyes of God. He proclaimed that
salvation is attainable solely through unwavering faith and prayer. He taught
about absolute surrender to one supreme God. Sankardev's teachings were
delivered in the common language of Assam, ensuring their accessibility to
all. His democratic philosophy embraced people from diverse backgrounds,
including the Garos, Bhutias, Nagas, Mikirs, Kaivartas, Brahmins, and
Sudras, thus extending the reach of Vaishnavism throughout the region.

Sankardev dedicated himself to revitalizing and organizing his religious

order, spreading his purified form of Vaishnavism. His teachings profoundly
transformed the religious landscape of Assam and instilled a powerful sense
of community among his followers. At the core of his societal reorganization
were three key elements:

 Nama-Kirtana: Community prayer gatherings, which fostered

togetherness and a shared spiritual experience.

 Satra: Religious centres serving as headquarters for Vaishnava

teachers, hubs of learning and devotion.

 Namghar: Village centres function as both prayer halls and

community spaces, driving the moral and cultural life of the people.

Despite being a Kayastha by birth, Sankaradeva had many Brahmans as his

followers. After Sankaradeva, his disciple Madhabdev proliferated his
teachings of Vaishnavism in Assam. His great disciple Gopaladev had
established twelve Satra or monasteries, among them, six were placed under
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the control of Sudra Mahanta (head) and six were under Brahmin Mahanta. Ahom State (15th-17th
Century CE)
(Basu, 1970 : 242)

Check Your Progress 3

1. Explain the teachings of Srimanta Sankardev.

……………………………………………………………………………
……………………………………………………………………………
……………………………………………………………………………

16.6 AHOM ADMINISTRATIVE SYSTEM

The Ahom society was deeply rooted in its customs and conventions, forming
the foundation of its administrative structure. This system proved to be
remarkably efficient, providing essential stability as the Ahom kingdom
expanded its influence over the Brahmaputra Valley of Assam. Unlike
conventional divisions seen in other administrative setups, the Ahom system
did not clearly categorize into central, provincial, and local administrations.
Instead, it centred around the king or Swargadeo, who held supreme authority
over all subjects. For assisting the king, was the Patramantri, an aristocratic
council of ministers, with the three esteemed Gohains holding permanent and
hereditary positions. These Gohains advised the king, who, in turn, was
bound to heed their counsel, operating not as an absolute monarch but as part
of a consultative system. For deliberation on significant matters, there existed
the Barchora or Council Chamber.

To manage civil affairs, approximately 12 Phukans and 20 Baruas were

chosen from the hereditary nobility, accountable directly to the king. The
Barbarua, aided by an advisory council called Chorar Phukans, oversaw this
administration. Some officials meant to supporting the Barphukan such as
Dihingia Phukan, Chetiya Phukan, Pani Phukan, Deka Phukan, Rajkhowas,
and Panidihingias. The system further included various other officials like
Katakis (royal messengers), Kakatis (clerks), Dolois (astrologers), and Neog
(both military and civil), among others.

For effective local governance, the Ahom Government appointed different

types of governors. Notably, Sadiya Khowa Gohain, Marangi Khowa
Gohain, and Salal Gohain held significant roles. These governors were
tasked with managing their respective areas, including the defense of nearby
frontiers, maintaining law and order, revenue collection, and ensuring justice.
Members of the ruling monarch's family and princes were often appointed as
Meldagia or Melkhowa Rajas to oversee local administration.

In matters of justice, the king's court served as the ultimate authority and
highest court of appeal. In the absence of the king, jurisdiction fell to the
Nyaya Sodha Phukan. Appeals could be made from the courts of the
Barbarua and Phukan to the king's court. Minor disputes at the village level
were resolved in the village Namghars, or the house of a respected individual 321
History of Bharat within village assemblies, known as Meldowan. Decisions within these Mel A
were reached through unanimous agreement, with majority rule prevailing in
cases of disagreement.

Military Organization: Paik System

The Paik system also referred to as the Khel System, was a structured
framework where every adult male within the kingdom, aged between 16 to
50, was enrolled as a Paik to serve the state. Beyond military obligations to
the state, Paiks also had duties to fulfil for their masters.

Paiks were broadly classified into two categories - Kanri and Chamua. Kanri
Paiks were regular peasants obligated to serve as soldiers during wartime and
as labourers during peacetime. On the other hand, Chamua Paiks, often of
higher birth or relative affluence, could avoid personal state service by
paying a commutation fee of Rs.3 per head per annum, known as Ga-dhan.

Efficiency in the Paik or Khel system was ensured through strict supervision.
For every 20 Paiks, an officer called Bora was appointed, overseeing them.
Above the Bora was a Saikia in command of 100 Paiks, then a Hazarika
overseeing 1000 Paiks, followed by a Barua in command of 2000 Paiks, a
Rajkhowa in command of 3000 Paiks, and finally a Phukan overseeing 6000
Paiks.

In Upper Assam, from Kaliabor to Sadiya, the Paik System was predominant.
However, in Kamrup, the Pargana System, introduced by the Mughals, was
retained. Upon occupying Kamrup, the Ahoms integrated the Pargana System
with the Paik System to meet their administrative needs.

Militirary Administration

The Ahom military organization was renowned for its efficiency and
inclusivity. In addition to compulsory military service, contingents were
supplied by the Bhuyans and other vassal chieftains, creating a diverse and
robust army.

Leadership roles were clearly defined, with the Bar Barua serving as the
Commander-in-chief of Upper Assam and the Bar Phukan of Lower Assam.
During times of crisis, the Gohains, royal princes, and even the king himself
would take to the battlefield, showcasing a sense of unity and leadership
among the Ahom leadership. The Ahom army had a well-established system
of officer gradation. Comprising infantry, navy, artillery, elephants, cavalry,
and spies, the Ahom army was a formidable force.

Artillery played a crucial role in Ahom warfare, with soldiers skilled in

crafting various guns, matchlocks, artillery, and cannons. The manufacturing
of firearms and gunpowder was looked after by the Khargharia Phukan.
Elephantry, led by Hati Barua, utilized elephants for breaking through forts,
322
palisades, and dense jungles to facilitate infantry movement. The cavalry, Ahom State (15th-17th
Century CE)
under the charge of Ghora Barua, maintained a registry of horses, classifying
them based on breed, age, colour, and size. Tavernier credited Ahom with the
discovery of gunpowder and guns, which is wrong (Raychaudhari and
Irfan Habib, 2004: 494).

The Ahoms developed a well-organised espionage system, employing spies

to watch over on enemy strength and war strategies before expeditions.
Numerous forts were built in key locations to carry out armed resistance,
including Lakhugarh, Kaliabor, Simalgarh, Kajalimukh, and Pandu in the
South Bank and Ghoraghat, Jogighopa, North Gauhati, Singri, and
Chamdhara in the North Bank of Brahmaputra. Most of these are well-
fortified and typically located along a riverbank, at the base of a hill, or
beside a hill. Ahoms had a great number of ships including war-ships.
According to the Fathiyah-i-Ibryah, 32000 ships were in the possession of the
Ahom ruler during Mir Zumla's invasion of Assam.

16.7 ECONOMIC CONDITION

Agriculture formed the core of the Ahom economy. Villages displayed a
unique organizational structure, with families sharing similar professions or
ethnicities grouped together, as evidenced by names like "Tantikuchi"
(weaver's village) and "Kamarkuchi" (blacksmith's village). However, village
life was challenging, with the common people bearing the burden of royal
taxes (through manual labour), military service, and religious contributions to
Satras (monasteries).

Urban Centers and Diverse Produce:

Thriving urban centres like Rangpur, Garhgaon, Guwahati, and Hajo

emerged as administrative, trading, or religious hubs. Assam's agricultural
wealth was documented by foreign travellers, highlighting extensive rice
cultivation alongside various crops like pulses, oilseeds, spices, mustard, and
even poppy (used as an intoxicant). Fruit trees like banana, mango, and citrus
varieties were widespread,

Tools, Techniques, and Industries:

The primary tools used for farming were predominantly made from bamboo,
including harrows, ploughs, spades, and sickles. Oxen, buffaloes, and
occasionally horses, aided in cultivation. In the hills, tribal communities
practised Jhum, a shifting cultivation system. Additionally, small-scale
industries flourished, focusing on textiles, metalworking, timber products,
and ivory. Gold washing, iron smelting, salt manufacturing, and copper and
bell metal industries all existed alongside a moderately developed woodcraft
industry. Pottery, practised by the Kumar (Kalita) and Hira communities, and
brickmaking under strict state supervision, completed the diverse industrial
landscape.
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History of Bharat Trade and Commerce: A

While external trade was limited during the early Ahom rule, Rudra Singha
actively encouraged its expansion. Although the Charita Puthis (biographies)
mention individuals involved in trade, the Buranjis (chronicles) provide
detailed accounts of the Ahom rulers' efforts to promote internal trade. To
facilitate this, they established markets ("haats") across the kingdom, with
Sadiya serving as the central hub for trade with the hill tribes who brought
goods like millets and rock salt to exchange for other products. The limited
circulation of money during this period resulted in barter being the primary
mode of exchange.

Measures for Facilitating Trade:

To ensure smooth trade activities, the Ahoms established "Choukis" or

outposts with officials like "Duaria Baruah" (gate tax collector) and "Chakial
Baruah" (customs officer) to collect taxes and control the illegal
transportation of goods. Beyond trade with Bengal and the Mughals, Assam
always maintained trade relations with Bhutan and Tibet.

Check Your Progress 4

1. Give a brief note on the Paik system.

……………………………………………………………………………
……………………………………………………………………………
……………………………………………………………………………

2. Write briefly about the economic system of Assam during the Ahom
rule.
……………………………………………………………………………
……………………………………………………………………………
……………………………………………………………………………

16.8 SUMMARY
The Unit on the Ahom State from the 15th to the 17th century covers a
significant period of Assam's history, marked by the rise and consolidation of
the Ahom dynasty. The unit draws upon various historical sources including
chronicles like the "Buranjis" and other contemporary accounts to reconstruct
the political, social, and economic dynamics of the Ahom state during this
period. It discusses the reigns of notable Ahom rulers such as Suhungmung,
Suklenmung, Pratap Singha, Jaydhvaj Singha, Chakradhvaj Singha, and
Rudra Singha. Each ruler's contributions, policies, and challenges faced
during their reign are analyzed. The unit details the invasion of Mirjumla, a
Mughal general, into the Ahom kingdom and highlights the resistance efforts
led by Lachit Barphukan, a prominent military commander known for his
324
bravery and strategic acumen. It delves into the Vaishnava reformation, a Ahom State (15th-17th
Century CE)
significant socio-religious movement that influenced the cultural landscape of
Assam during this period, discussing its impact on society, arts, and
literature. The administrative structure of the Ahom state, including its
bureaucracy, revenue system, and governance mechanisms, is explored in
detail, shedding light on the intricacies of Ahom governance. The economic
condition of the Ahom state, encompassing agriculture, trade, and taxation, is
examined to understand the factors driving the economy during this period
and its impact on the overall stability and prosperity of the kingdom.

Overall, the unit provides a comprehensive overview of the Ahom state

during the 15th to 17th centuries, highlighting its political, social, and
economic dynamics, as well as significant events, rulers, and societal
transformations that shaped Assam's history during this period.

16.9 GLOSSARY
Buranji : "Buranji" is a term used in Assamese literature to refer to
historical chronicles or records.

Swargadeo : Swargadeo is a title used for the Ahom kings, which

means “Heavenly King”

'Mahapurushia: Mahapurushia Dharma', is a form of Vaishnavism that

Dharma' reveres the formless Supreme God, Vishnu, as the source
of all energy.

Posa System : The Posa system was a method of tribute or payment

primarily used to deter raids and maintain peaceful
relations with certain hilly tribes bordering the plains.

Rikkhvan : Rikkhvan ceremony is a royal ceremony, which was

Ceremony performed by Ahom monarchs after achieving triumph in
battle, or the coronation of the king and after eliminating
any threat to kingdom.

Barbarua : A high ranking councillor in Ahom administration.

16.10 ANSWER KEYS TO CHECK YOUR

PROGRESS EXERCISES
Check Your Progress 1

1. See Section 16.2

Check Your Progress 2

1. See Sub-Section 16.4.4

2. See Sub-section 16.4.6

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History of Bharat Check Your Progress 3 A

1. See Sub-section 16.5.1

Check Your Progress 4

1. See Section 16.6

2. See Section 16.7

16.11 REFERENCES
Acharyya, N. N., 1987, A Brief History of Assam, New Delhi: Omsons
Publications.

Barpujari, H. K., 1992, The Comprehensive History of Assam, Vol. II,

Assam: Publication Board.

Baruah, S. L., 2024, A Comprehensive History of Assam, New Delhi:

Munshiram Manoharlal Pub Pvt. Ltd.

Basu, N K, 1970, Assam In the Ahom Age 1228-1826, Calcutta: Sanskrit

Pustak Bhandar.

Dutta, Debabrata, 1982, History of Assam, Calcutta: Sribhumi Publishing

Company

Dutta, S. C., 1984, The North-east and the Mughals, 1661-1714, New Delhi:
D. K. Publications.

Gait, Sir Edward, 1906, A History of Assam, Thacker, Calcutta: Spink & Co.

Gogoi, J., 2002, Agrarian System of Medieval Assam, New Delhi: Concept
publishing.

Rayachaudhuri, Tapan and Irfan Habib, 2004 (reprint edition, first published
1982), The Cambridge Economic History of India, Vol. I, c. 1200-c. 1750,
Hyderabad: Orient Longman.

Sarkar, Jadunath, 1928, History of Aurangzib, Vol. 3, Calcutta: M. C. Sarkar

& Sons, Calcutta

Sarma, Diganta Kumar, 2010-2011, RELIGIOUS TRANSFORMATION OF

THE AHOM RULERS IN THE CROSSROAD OF MAKING A UNIFIED
SOCIETY, Proceedings of the Indian History Congress, Vol. 71 (2010-2011),
pp. 243-247.

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