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Decline in the Popularity of Sun Worship

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Decline in the Popularity of Sun Worship I j j j j j j j j Cl-lAPTER - VI j j j j j j j DECLINE IN THE j j j j POPULARITY OF SUN j j j I j r WORSHIP j j j j j j j j j j j j j j j j j j J CHAPTER - Vi DECLINE IN THE POPULARITY OF SUN WORSHIP The popularity of the Sun worship in Bengal down to the end of Hindu rule is indicated by the opening verse in the Copperplates of Visvarupasena and Suryasena in praise of the Sun god. The extant remains of the icons of Surya, dated or undated, also suggest the continuity of Sun worship until at least the early mediaeval period. Perhaps, this popularity was partly the cause as well as etiect of the deep-rooted belief recorded on the pedestal of a Surya image from Bairhatta (Dinajpur District) that the god was the 1 a11 diseases (samasta-roganam hartta). However, since the early part of the 13 h century things began to change in the disfavour of the Sun-cult. In actuality, the process started long back, specifically since the Sena Period. The northern style Surya and his worship probably did not last long after the Varman-Sena era; at least there is no the prolific medieval literature. There is no evidence in modem Bengal or from medieval Bengal either, to suggest the distinct worship of Surya images. There could be various reasons for the subsequent decline in the importance and anthropomorphic worship of the Sun in early Bengal. However, it is also to be kept in mind that the solar worship in the forms stated above did not only disappear from this part of Eastern India, but also from the rest of the Indian sub-continent. Naturally, the factors responsible for the decline elsewhere are also to be taken note of in the present discussion. Therefore, the contributory factors deserving investigation could be of both general as well as local types. 245 No mysticism, symbolism or high philosophy around Surya: The daily visibility of the Sun to naked eye prevented the sectarians to develop any mysticism, symbolism or high philosophy centering round him. Consequently, though he became popular universally due to simplicity of concept and beneficence, highest devotion could not be given to a phenomenon that was visible to the naked eye. No distinct school or schools of philosophy did ever grow up around the Sun god, as they developed round the two major Puranic systems. We find extensive religious literature in the tenth, eleventh and twelfth centuries A.D around V aisnavism and Saivism 1 but almost nothing about Surya. As a result, no backing of high philosophy2 was available to him - a tact that is so essential for greatness in religious matters. Popularity of ekantika worship: In the early mediaeval period, the emphasis was giVen upon the 'ekantika' worship of the 'Istadeva' due to monotheistic ideas reaching north from the South. The ekantika worship became more popular than the smarta type, of which the syncretic icons and Pancyiiyatana temples were the products. It may be that the ekiintika attitude was regarded as better fitted to meet the challenge of Islam. No one who believed in his Istadeva could not give an important position to a god (i.e. Surya) liable to be identified with rival gods - Brahma, Visnu or Siva.3 Therefore, while some Sun-temples were destroyed; others were either deserted or converted into the fanes of other gods. 246 Degradation of Sun worshipping Maga Brahmanas: The immense popularity of Sun worship in anthropomorphic form as well as in the temples was a direct contribution of the Iranian Maga Brahmanas. We have already seen that after their advent in India in the fifth century B.C., they remained neglected for long in the orthodox Hindu society, as their customs varied with those of the Indians in many fundamental points and they indulged into many obnoxious practices according to 4 1 the norms of Indian culture. However, they were somehow accepted in the 4th -5 h cent. A.D. because of their popularity among the unorthodox Hindus.5 In reality, on account of their peculiar customs, these Brahmans remained distinct and separate from the great mass of the Indian Brahmana community from the very earliest times. "6 During the period of the revival of Hindu supremacy, they were found to observe not only a number of distinct rites and customs of their own with which the Vedic Hindus had no ritualistic or cultural affinity, but also to get indulged into many objectionable practices. In the opinion of the orthodox Brahmanas, the study of astrology and practice of medicine were some of the condemned vocations and very much reprehensible on the part of the Brahmanas. 7 On the contrary, the Sakadvipi or Devala Brahmanas used to cultivate astrology, paimistry and the casting ofhoroscope etc. They also officiated in the grahayajna as priests with a view to propitiating the planets, prescribed amulets and practiced treatment smallpox etc. 8 Pursuit these censurable arts and sciences reduced them to an extremely degraded position. It has been suggested9 that in course of time the Sun worshipping Magas were divided into two groups - of the Magas and the Bhojakas later on degraded as the Yajakas. Bhojakas or Yajakas or the Sevakas appear to have been indigenous priests of 247 the Sun-cult as they are described as chanting Vedic mantras etc. 10 Most probably the Bhojakas followed this injunction at the beginning but deviated from it later on. In addition, they indulged into obnoxious practices and entered into matrimonial alliances with foreigners like the Magas. According to Monier Williams, 11 the Bhojakas themselves were the descendants of the Magas through the women of the Bhoja race. The Ganakas (astrologer, also called Graha-vipra) are said to be the issues of Devala (Sakadvipi Brahmana) father and Vaisya mother. 12 Because of this prohibited inter-caste marriage or origin from unwanted matrimony, the Bhojakas came to be degraded as low or apaftkteya 13 or Devalaka-Brahmins14 (temple-priests). It may be derived specifically from the Deo-Baranark (Shahabad, Bihar) inscription that with the temple of the Sun god were associated the Bhojakas. 15 The service of a pujari or priest of a popular god, who officiates at smaller shrines and lives upon the offerings made to the idol has always been 6 held to be degrading and is never performed by higher class Brahrnanas. l The name Bhojaka is taken to have originated from their function of eating first on -~raddha­ ceremony. V arahamihira 17 informs us, '"the BrahmaQa who knows very well the ( astrono­ mical and astrological) works and their meaning, is the first to eat the food (Agrabhuk) offered to the manes". It is but natural to presume that an agrabhuk Brahmana would be looked upon as fallen in the higher circle of the Hindu It is said in the Brahmajalalasutta18 that cannot be dated later than the fourth cent B.C. that the magic priest v.rere held in disrepute in the time of Buddha. It is well known that the Magas were famous for their magic and occult power. It is quite probable that the Buddhist text had Magas in mind while referring to the magic priests in the time of 248 Buddha. The Magas were m disrepute too m India because of their objectionable practices. The Graha-vipras are said to have been hypocrite and even described as 'Kaitavabid' (Master fraud). 19 They were well known in the society for their fraudulence. That they were not respectable everywhere in the society and looked down upon as fallen has been indicated in the Brihaddharma Purana. It is attributable to the fact that by giving up the Vedic religion they got excessively attracted to astrology. A section these Brahmanas called Agradani Brahmana were also considered as fallen because their practice to receive the first gift in the funeral ceremony from the Sudras?0 The Maga Brahmanas, since the very beginning, extended religious privileges to women and men of lower classY The priests of the castes belonging to Madhyama (intermediate) and Adhama (low) Samkaras are said to be degraded (patita) Brahmanas, attain the status of the castes they serve. The idea gradually grew that the Brahmanas servmg lower castes attained their rank22 Therefore, it can be said safely that because of their association with the people of lower strata the position of the Sakadvipi Brahmanas was lowered beyond measure in the eye of the higher society, Most of the pujari Brahmanas are illiterate23 that might have been true of most of the Sun-worshipping Sakadvipi Brahmanas early Bengal too. The view seems to be reasonable if we take into accotmt the scantiest literature of the Sun- cult authored in Bengal against the Himalayan volume of literature that grew up around Vaisnavism and Saivism. It is an established fact that in early medieval period, Bengal was the home of a body of learned Brahmanas whose livelihood was made easy and secure by private or royal charity, and who dedicated their lives to the highest ideals laid down for them in the 249 holy scriptures.24 Both Vaisnavism and Saivism derived their strength and inspiration from the great community of Brahmanas distinguished for their religious zeal, knowledge and scholarship as well as from the magnificent temples. Most probably, most of the Saura Devala Brahmanas or the Graha-vipras were extremely bereft of equal learning, erudition and highest biblical principles. Therefore, they remained deprived of private or royal help, resulting in difficult livelihood and consequent adaptation of blameworthy vocations on the part of a Bral'.rnana.
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