International Journal of Management Volume 11, Issue 09, September 2020, pp. 657-662. Article ID: IJM_11_09_061 Available online at http://iaeme.com/Home/issue/IJM?Volume=11&Issue=9 Journal Impact Factor (2020): 10.1471 (Calculated by GISI) www.jifactor.com ISSN Print: 0976-6502 and ISSN Online: 0976-6510 DOI: 10.34218/IJM.11.9.2020.061

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THE SYSTEMS OF DIGGING PONDS BY THE AHOMS, THE GREATER TAI TRIBE IN THE NORTH-EAST INDIA

Dr. Nandita , , India

ABSTRACT The meaning of the word ‘Ahom’ in local language of Assam is “Tai People’. The Ahoms are the biggest Tai tribe of North-East India. They reined Assam for six hundred years in the medieval era. They are the descents of Prince Chaolong Su-Ka-Pha who was hailing from the area of Chipchong Panna Dehang of Yunnan Province of China. The course of time they came to be known as the Ahom. They started the process of writing History for the first time in this part of the sub-continent. The period of their rule (1228 AD to 1826 AD) is named as Ahom Yug (Ahom Era). They were very advance in science and technology. The artistic construction and architectural technology of Ahom dynasty was unparalleled and bewildering. The creative and aesthetic designs built hundreds of year ago with unbelievable scientific analysis create inquisitiveness even today. Out of many such creations, one that has long been talked about is the systems of digging voluminous ponds. The most spectacular characteristic of those ponds is that, both during summer and winter season, the water level remains unchanged. How these ponds were built by a class of people without any institutional education or training of engineering nearly eight hundred years back is the subject of this research paper. Keywords: Ahom, Yug, Technology, Chaolong Digging, Ponds. Cite this Article: Dr. Nandita Goswami, The Systems of Digging Ponds by the Ahoms, the Greater Tai Tribe in the North-East India, International Journal of Management, 11 (9), 2020, pp. 657-662. http://iaeme.com/Home/issue/IJM?Volume=11&Issue=9

1. INTRODUCTION Out of many glorious pillars of , created by application of high standard architectural designs, the notable ones are the great historical ponds. It is really surprising to see the majestic size, shape and depth of those artificial water bodies constructed manually about eight hundred years ago with incredible innovative methods. The most fascinating feature

http://iaeme.com/Home/journal/IJM 657 [email protected] The Systems of Digging Ponds by the Ahoms, the Greater Tai Tribe in the North-East India of these ponds, an almost mystery till date, is that the level of water remains unaltered irrespective of seasons – either in summer or winter. Lots of tests and experiments with the soil were carried out in terms of its quality, its compactness and bearing capacity before going for excavation of a pond. After completion of digging, a layer of Raah or Para was laid on the bed. Sometimes, charcoal and chips of stones were used in place of Raah for filtration and controlling the flow of spring water. The ponds built in those days based on such advanced science and technology maintaining all the required parameters still remains full of water throughout the year.

1.1. Objectives of the Research Paper 1. To find out and expose the facts, how the Ahoms were so experienced and technically expert in building the ponds even without any academic education. 2. To lay the acts public the engineering technologies the Ahoms used for digging the huge sized ponds.

1.2. Research Methodology 1. Descriptive Methodology 2. Analytical methodology

1.3. Detailed Discussion on the Subject The architectural engineering based on experience and imaginative conclusions were very high standard in Ahom dynasty. The examples are the historical ponds which are still standing not only with their gravity and depth, but bearing high the glorious distinction of the advanced technology they followed. Consent of the king was the primary requirement before someone proceeding for building a pond and then using his own innovative applications. The gazetted Ahom executives like the Barbarua, Phuka etc. take permission of their majesty Swargadeu (the King) in consultation with him following which, as per advice of the Deodhai (the Chief Priest of the King) and the Brahmin Pundit, the digging starts. 2. PURPOSE OF DIGGING POND There were certain objectives for building the ponds in Ahom dynasty. The prime was as a mark of respect to those killed in the battles like the Swargadeu, LangphaKonowar, Amatya, Dangariya(ministers) and other martyrs, and also for dedicating in memory of those victorious in the battle. In addition to these dedicative reasons, there were some other purposes too, like – for drinking water, for soaking the Kothiya (the paddy shoots), for holy rituals in the royal family and for soaking Mah-Prasad (grams and green grams offered in the name of God), for cleaning the spade used in the Maidam (domical superstructure for Royal burials), for cleaning the Nangal (plough), for cleaning the dresses of the Royal family, for nurturing of fish a part of fish culturing, for Nao Khel ( Boat race / Rowing competition) and big sized ponds for holy washing of the dead bodies of the Chaopha and Nangpha (two sub-tribes of the Ahoms), a customary funeral practice. 3. THE LABOURERS FOR DIGGING The Chaophas used to build the public ponds with the help of the Pikes (the labourers were so called in Ahom kingdom). The chief Pike took the responsibility for digging while they were paid according to their merits.

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4. THE CENTRAL MAN-IN-CHARGE The gazetted officer in the Royal assembly who was given the responsibility for building a pond was called Chang Rung Phukan. He was supposed to be an expert and experienced person in architectural and sculpture design. Even without any degree of formal qualification, he was no less than an Architect Engineer of modern time. The ponds built by them in the medieval kingdom of the Ahoms are still standing with grandeur. The entire plan and measurement were done in details by them. In addition to that, the account of the materials used, time – from year to minute count like dates, Danda, Pal (small units of time in Hindu culture), Stars, height of construction, diameter of the base, breadth, area, number of bricks, volume of soil and stone, date of commencement and completion – everything were tabulated and kept safely for records. 5. SELECTION OF BEST PLACE FOR EXCAVATION OF A POND In Ahom dynasty, they used to adopt some unorthodox procedures to identify the best possible location for building a pond. Chang Rung Phukan was responsible for taking the lead role for such a selection process. At first, the Deodhai, the Royal priest who could foretell an auspicious date, made his calculation by applying ‘Bancheng’ to choose the best plot. At an auspicious moment in a no moon night, soil experiment is done in the selected land. Then, 20 to 25 numbers of squares are drawn inside a bigger square covering the land. On each cross intersection of the lines, a clay Diya is lighted. After sometime, those few gone off are kept in place while removing the lighting ones. The soil from the point of those intersections where the Diyas go off is tested by Maticheleka (executive in charge of soil testing) by his tongue. If he smells water in it, a bit deeper is dug out at that point and another lamp is lightened. This time also, the places of the extinguished lamps are marked while the others (still burning) are discarded. The process continues each time by digging a little those depressions where the flame fails to last long and the Maticheleka goes on testing the dampness by his tongue. Towards the end, only two or three Diyas are left out of which the first one to go off is finally proved to be the best source of spring water underground. If the expert does not smell water in any spot within the square, he will leave that area and look for another area. The springs of underground water is assumed to be Navisthan (Navel point) or Nagasthan. The proposed pond is earmarked with its boundary around the Nagasthan or Navisthan. Then only the excavation begins for the pool.

5.1. Work to be done in the source of water There are some particular jobs to be done in the source of water after its being detected. A pointed stick in the form of a needle is inserted to the source. The Ahoms believe the underground to be the home of the snakes. The stick inserted is said to place at the centre of the Naagsthan (place of the snake). A Tamrapatra(a special Copper Sheet) is placed near the foot of it. Specially prepared juice is poured over the Tamrapatraand at the same time filling it over with pieces of stone or charcoal. This procedure is adopted to filter the water. The needle placed in the Nagasthan is called Nagastambha. Nagastambha is actually a post of a big trunk of Sal tree. Some holes are made in the trunk so that water can pass through them and a hollow iron pipe is tied around the post through which water can come up from the underground. The main objective of placing Tamrapatra in the Nagsthan is that – it kills the germs in water and is believed that the needle through the Tamrapatra makes a profane spot to a sacredone. The Deodhai selects the place before placing the Nagstambha. The Ahoms believed the Naga (the snake) to be the chief of the underground. That’s the reason, the Naga is engaged as the guard of the ponds. The Deodhai engraves two selected Naga on a Nagastambha which is enlightened with Haital (Hiatus) and installed at the centre of the newly dug out pond – the male Naga is right at the centre while the female one is at a particular place in silly water at the

http://iaeme.com/Home/journal/IJM 659 [email protected] The Systems of Digging Ponds by the Ahoms, the Greater Tai Tribe in the North-East India eastern corner. The is done through a ritual ceremony. The male Naga of the Astanaga (eight snakes) and its spouse that come in selection are inscribed with their PHENA at the canopy of the Nagastambha. It is done so, so that the PHENA can’t enter into the Nagastambha. The cover of this Nagastambha was coloured white so that it dazzles at the centre of water to glorify the beauty of the pool. As a part of safety measure, the foot of the pillar is cemented with bricks with number of holes inside to pass water through up to the 3rd level depth of the pond.

5.2. The Procedure for Constructing Dam Around a Pool There were certain rules for erecting the embankment around a pond in the Ahom era. From the ground level, the pond is dug four levels deep while the embankment is three levels up over it. The length of the dam is longer towards the end having more depth in the pond. The seven dams have different names – like, Hahchora (where the duck roams around), Puwa, Kamar, Chamar, Paar, Apaar and Mahapaar. The pond having such seven dams are called a Sagar (sea) particularly covering 100 Puras (28.8 Million sqft) of land. A pond bigger than this size bounded by Mahapaar is called a Mahasagar (Ocean) . The Nagastambha set up at the centre of a pond is surrounded by the vast water volume of the Mahasagar. The dams are erected by the soil dug out from the pool only. To make the dam strong enough to resist sliding and erosion, the un-used and burned out pieces of the clay from the potteries are mixed with the earth fillings and then compacted by elephant steps over layer after layers. To prevent the garbage from falling in to the pond, extra precautions are made by keeping the dam sufficiently high and sloping outside. After completion of dam construction, rituals are followed by calling a priest to dedicate it for public use.

5.3. Steps to Prevent a Pool Drying Out In order to stop a pool from drying out, arrangement of inter-connected drainage is made from one pool to another via the Khaois (the man-made low lying separation outside around a pond). In fact, the Khaois are inter connected while the Khaoi and the adjoining pond is connected by a pipe of burned clay at a depth of nearly six feet from the ground in a direction of the Nagamari. At the same time, concrete or earthen channels are also made on the dam to drain out the overflowing water from the pool. When the Khaois are overflown, the excess water is passed to the connected Khaoi. It is a peculiarity of the Ahom pond is that, the water inside it is normally at a higher level than the level of the water in theKhaoi outside it. There was another technology applied during those days to prevent the King’s pond from drying out. For that, an iron chain was used, one end of which was tied to a tree on the bank while the other end was stretched to the Nagastambha at the centre of the pond.

5.4. Measures to Keep the Pond Water Clean During the excavation of the earth, the mouths of the springs of underground water are kept blocked. After completion only they are opened. After the pond gets filled with spring water, some fishes and tortoisesornamented with gold and silver, which are given different names, are set free in it. The fishes and the tortoises, when set free, make the water clean, the Ahoms believed.

5.5. Construction of Leading Roads to the Ponds Once a pond is built, sub-way is constructed from the main road leading to it with trees like Aobar, Ahot (peepal tree), Joree, Bar (banyan tree) etc. planted on both sides. People believed that different deities, living in these trees, are responsible for welfare of the state and long living of the King. So, care was taken to please the deities.Special ritual is also organised plantationwith the Mangalacharan (invocation) being chanted through Mohan-Deodhai Pundit

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(a priest) near the foot and root of the tree. At last, gold and silver,full of one Charu (earthen vessel used for cooking) each, are dedicated.

5.6. The Brata (customs and rituals) to be observed by the Chaopha after completion of the pond After completion of building a pond, The Chaopha (king) has to go through a month long tough vow called ‘Aaghapatra’. During those days the Chaopha and the queen refrain from physical relation with their Hengdang (the sword) kept open between them in the bed room. They live a sacred life taking vegetarian food. As a result, it is believed, the Chaopha lives long and get the positive results of his good doings (deeds). After completion of the Brata, the Chaopha take holy bath wearing 32 ornaments and new cloths removing the old ones. The old cloths and ornaments are donated to a prostitute after which she was expelled from the capital.

5.7. Festival celebrated during dedication of the pond After taking bath, the Chaopha ride over a beautifully ornamented elephant to donate some Royal properties. The decorated elephant is preceded and followed by artists like the Gayan (singer) and Bayan (instrumental hands), thus creating a festive atmosphere all around. It’s really a gorgeous celebration as the Chaopha (the King) travels from the Palace to the newly built Pond to dedicate it to the public. The queen bows down to the Chaophawith a Bota (a specially designed brass plate with a stem). The handle of the Hengdang and the light Bota, both made with gold areenveloped with a specially decorated cover. The Ayatees (group of ladies assembled for the purpose) give Urulee (making synchronous sounds from their mouth by rolling their tongues, believed to be a spiritual custom) as the Queen put Tilak with Chandan (paste from Chandal wood) in the forehead of the King. The procession moves on throwing Akhoi (made from paddy seed), Choul (paddy seed), flower etc.to the Chaopha dancing in groups and playing Dhol, Khol(local Drum), Kali, Pepa(special flute organ),Bahi (flute) etc. The ChowarDhara (a lower grade employee) is assigned to help the King while ascending to and getting down from the elephant by placing and sliding softly his hand on the back of the tusker. There’s custom, that theBulaniDhara (another lower grade employee) places a carpet on the way over which the Chaopha walks on, and then rolls back the same after the pedestal part of the journey is over as the King reaches the bank of the pond. The Chaopha,along with his ministers, board on to a pair of well decorated boats waiting in the pond. The boats sail gently bisecting right through the centre of the pond to touch the Nagastambha and reach the opposite bank. Arriving the other bank, the Chaopha makes a holy step into the newly built Dol-Devalaya (temple particularly for worshipping Lord Shiva)and takes the reserved Asana (spiritual seat) inside. Soon the ritual for dedication of the pond begins with plantation of hundreds of bamboo trees on the bank with mango leaves hanged on them. During the dedication, the horses and the elephants etc. are made to shout by firing bullets in blanks and crackers. The distance up to where the sounds go out to reach, become sanctified, the Ahoms believe. Uttering their names, the Chief Priest keeps his revered touch on each item, offered form the monarch for dedication. Once the dedication is over, coins and golds, including cloths from the Royal treasury are donated among the poor mass coming from different parts of the state. The Sloka (mantra) chanted during the dedication function is like this- “MadhuripPadabhaktaDharmashwaNihsheshPapong Him... Eta Keerti Sri SriRudrasinghaMohipKeeritiSrista PadarbandiDitiSutaRipuPadaranBhuswarana

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Bhakti BhawatSwasti Sri BishnuDevataoiMurti PratisthanoMandiroSahiteGucsharajyaKalpanta AkhyiBhujaRaasa Chandra Shake BidyanidhikMukhya Kori ’’ 6. CONCLUSION A class of people, nearly 800 years back, was so expert and professional in applied technology without any formal education is simply stunning. The examples are the man-made lake sized ponds constructed in that era. It’s amazing to see, not only the vastness and beauty of those water bodies, but the aesthetic design and technology they adopted. Still it stirs the curiosity in modern minds. The most prominent feature ascribed to the pools constructed during the Ahom dynasty has been their capability to reserve water at constant level throughout the year- neither they overflow during rainy days nor they dry out in winter. This indicates, there might be some scientific base in the procedures they followed in digging out a pond. Thus it amplifies the possibility of immense scope for research on the subject. We hope, experienced, learned and interested people would come forward to make thread bare analysis going deep into those age old indigenous engineering hi-techs and let the public know the outcomes. This will be a noble job towards finding out the secrets of the know-how and upholding the glory of a proud dynasty. Today, in many parts of the state, we witness lack of interestand awareness among the common people in preserving historical monuments. Factors like natural calamity, geographical instability and illegal encroachments are also the reasons many of the ancient ponds have already either been lost or on the verge of extinction. It can never be wise to escape our responsibility to save and preserve those mighty memorials or pillars like the huge ponds which bear significance not only as a heritage or tradition, but as ample public utilities and well developed earth-work technology. The Research paper is prepared with this sincere hope only. REFERENCE [1] Adhikari, Gojendra, : Asomar Itihash,, Jagoran SahityaPrakash, Guwahati, 2011 [2] Barbaruah, Hiteswar, : Ahomar Din, Publication Board Assam, Guwahati, Third Edition, 2003. [3] Boruah, Bhim, Kanta (ed), : Pu-Lan-Chi, Annual Journal, Institute of Tai Studies and Research, Moranhat, 2012 [4] Barbarua, H. : Ahomar Din, Guwahati, 1981. Bardolai, K.C. (ed.) : Sadar-Aminar Atmajivani, Gauhati, 1960. [5] Bhattacharya, Sirish, Kumar : Asom Buranjit Natun Alukpat, Padma Borgohain, Students Stores, Guwahati, 2014 [6] Bhattacharyya, B.C. : Ahom Yugor Tamrapatrasamuhar Talika, DHAS, Guwahati. [7] ,B.K., : A Cultural , Bina Library, Guwahati, 2011 [8] Chatterji, Suniti, Kumar, : The Place of Assam in the History and Civilisation of India, Gauhati University, 1970 [9] Devi, Lakshmi : Ahom-Tribal Relations, Lawyer’s Book Stall,Guwahati, 1992 [10] Gohain, B.K., : Origin of the Tai and Chao Lung 295 Hsukapha, Omsons Publications, New Delhi, 1999 [11] Gohain, Birendra Kumar: Tai-Ahom Janagosthi Aru Tai Parampara, Aparupa Publishing House, Guwahati, 2009. [12] Gogoi, Leela: Tai-Sanskritir Ruprekha, 3rd ed. Calcutta, 1985. [13] Gogoi, Prafulla, Chandra, : Nomu Sumseng, Ahom Sorgodeor Singori GharAruhon, Gaurisagar, 2012 [14] Kataky, Rattan, Kumar,: Ahom Rajattat Sikishasewa, , 2006 [15] Chow Lao Tze(Gogoi,Lokeswar) : Architecture of Tai Ahom Period 2006 page 97-99 [16] Phukon, Chow, Atul, (ed),: Tai Sanskriti Moni Mukuta, Purbanchal Tai SahityaSabha, Moranhat, 2013

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