CHAPTER - [

INTRODUCTION
 CHAPTER- I

INTRODUCTION

The cultural life of India through the ages has been dominated by its preoccupation

with the pursuit of religious values. The earliest inhabitants of India might have had their

own religious system. The advent of the Aryans brought new streams of religious thought.

Thereafter the BrahmaQ.ical religion had taken deep roots in the minds of the Indian people.

Many and various forces of nature were duly personified as gods and goddesses and their

worship formed an important aspect of the Vedic or Brahmm,1ical religion. Centering round

the Brahmm;tical deities., there developed ditferent cults at different times. Sun worship is

one of such cults. The fundamental facts that the Sun is the creator of day and night , and

by being the source of light and heat on the earth. is the creator of life. and producer of

food and vegetation, must have impressed the human mind from very early times.

A. S. Geden has rightly pointed out in the Enc:vclopaedia o(Relir;ion and Ethics 1

that Solar worship has been described as the real religion of India. Sun worship in India

can be traced as early as the Neolithic period with the dawn of the farming economy. The

deep sense of reverence for the beneficial qualities of the Sun led to its representation in

symbolic forms on prehistoric and protohistoric (Indus Valley Culture) objects.

In the Vedic tradition, the Sun was worshipped under various forms and names

such as Siirya, Savitr, Mitra, Vi~QU, Pii~an. Vivasvat, Bhaga and Aryaman. Most of these

deities along with a few others came to form a group of divinities under the name of

Adityas. Some gods and goddesses of the solar family were invoked in the /jgveda and
 worshipped either in natural form or by means of symbols and fetishes or by meditation.

The Later Vedic age continued the worship of the atmospheric Sun under various names

and aspects. The Riimiiym;za and the Mahiibhiirata also inform about the growing

popularity of Sun worship in the period of their composition. The geographical extensio~

of the Sun-cult appears to have been the whole of northern India. The Sun was generally

being represented, as noted earlier, by means of various symbols before the development

of the solar cult. Surya, however, appeared in human form from an early period in Indian

history. From the early centuries of the Christian era, the north Indian form of the Sun-Cult

was greatly oriented by the Iranian Sun-worshippers - Magi. In course of time, these Maga

BrahmaQ.as spread in large numbers from northwestern India to eastern India as is known

from Govindapur (Bihar) Inscription dated 1137 A.D. 2. It was mainly in the efforts of these

Sun-priests known here as Acaryas that Sun worship came to be highly popular in eastern

India. The early Surya -images seldom fail to show the alien features like long tunic. waist-

girdle and boots. However, gradual Indianisation of these traits and emphasis on Indian

elements like lotus appear to have begun from the Gupta period. The beautifully-carved

images of the Sun were dedicated and installed in temples. The late PuraQ.as, specially the
3
upa-PuraQ.as , shed much light on the Sun-cult of the early medieval period. After the

Guptas, many dynasties of different parts or India patronized the Sun-cult, perhaps for the
kingly role of the Sun in heaven. Even the officers. merchants, scholars. fighters, cloth-

weavers etc. became the votaries of the solar cult 4 .

It is evident that Sun worship began in India from a very early time and continued

to gain popularity in different parts of India at different times. However, it is remarkable

that in the eastern part of India, especially in Bengal and its adjoining areas, it became

2
 highly popular. In the Ar<$eya Upani~ad (4 1h Century B.C.), the PUQ.sfras and Suhmas who

were undoubtedly the inhabitants of Bengal, have been described as the Sun worshipping

tribes. Quite a number ofterracotta Sun-images in the pre-Gupta times, even as early as the

Maurya-Suilga period, have been found from lower Bengal. Numerous icons of the

divinity belonging to the Gupta period have also been procured from various parts of the

province. The Vardhana dynasty ofThanesvar was a great devotee ofthe Sun as is evident

by the epithet Paramadityabhaktab applied to three ancestors of Har~a - Rajyavardhan,

Adityavardhana and Prabhakaravardhana- in the Sonepat copper plate inscription 5.

References to the worship of the god in the inscriptions of the 5th. 6th and ih centuries
A.D. are numerous. According to a tradition preserved among a section of the Grahavipras

(Sakadvipf). Sasanka brought twelve BrahmaJ;las living on the bank of the Sarayu for

worshipping the Sun in order to treat an incurable disease which was, however, cured. 6

The Pala kings. though Buddhists, were not hostile to BrahmaJ;lical religion in any way:

rather. they encouraged it in various ways. Dharmapala is said to have claimed their
7
descent from the solar race. Sun-images of the Pala period have also been found in large

numbers. The Sena kings were strong advocates of the orthodox BrahmaQical faith and

helped it to attain the position of supremacy in Bengal. Sun worship continued in this

period too. Number of the Surya-images belonging to the Sena period is considerably

large. Visvarupasena and Suryasena of the Sena dynasty were devout Sun-worshippers.

They call themselves Paramasaura, indicating the existence of a separate Sun-sect.

A number of contributions have been made by the eminent scholars to the isolated

problems relating to Sun-images. Among some earlier works, which are general in nature,

the following deserve special mention : K.K. Ganguli, Some Aspects of Sun Worship in

3
 Ancient India, Calcutta,l965; L. P. Pandey, Sun-Worship in Ancient India, Delhi,1971; V.

C. Srivastava, Sun-Worship in Ancient India, Allahabad,1972; Ashutosh Bhattacharya, The

Sun and the Serpent Lore of Bengal, Calcutta,l977; A. C. Dass, Sun-worship in Indo-

Aryan Religion and Mythology, Delhi, 1984; D. P. Pandey, Surya: Iconographical Study of

the Indian Sun god, Delhi, 1989; A.B. Saran & Gyan Pandey, Sun-worship in India, New

Delhi, 1992. Sun worship and Sun images have also been discussed to some extent in a

number of scholarly works such as: R. D. Banetji, Eastern Indian School of Medieval

Sculpture, Delhi , 1933; S. K. Saraswati, Early Sculpture of Bengal, University of Calcutta,

1937; R.C. Majumdar (Ed.), The History of Bengal, Vol. I. Dacca. 1943; J. N. Banerjea,

Development of Hindu Iconography, Calcutta, 1956; T. N. Chakraborty, Some A!)pects of

Religious L[le in Bengal, Calcutta University. 1957; K.C. Sarkar, The Sculpture ofAncient

Varendra. Varendra Research Museum. Rajshahi, 1963; J. N. Banerjea. Paficopasana.

Calcutta, 1970; R. C. Majumdar, History o( Ancient Bengal. Calcutta, 1971; Rajatbaran

Dattaray: Vedicism in Ancient Bengal. Calcutta. 1974; Nihar Ranjan, Ray, Bangallr

ltihiis (AdzjJarva), Reprinted. Calcutta. 1359 B.S.: P.K. Bhattacharya, Iconography ol

Sculptures, Akshaya Kumar Maitreya Museum. Darjeeling. 1983; Rama Chatterjee.

Religion in Bengal, Calcutta. 1985: A. K. M. S. Alam . .\·culptural Art o( Bangladesh.

Dhaka.l985; R. K. Tripathi. Social and ReliKious A\pects in Bengal Inscription,

Calcutta,1987; Enamul Hoque. Bengal Sculpture. Hindu Iconography up to C. 1250 A.D ..

Dhaka, 1992; S. N. Kundu, Pracln Vange Paurcu;tik Dharma 0 Devabhavanif (in Bengali).

Burdwan University, Burdwan , 1996; Sakti Kali Basu Development of Iconography in

Pre-Gupta Vanga, Calcutta, 2004. In this connection, it may be mentioned here that there

4
 is hardly any attempt so far made of a comprehensive work delineating different aspects of

the Sunc.worship in the area under study and its related problems.

We are, however, fortunate enough to have a large number of original sources for

our study. Among these we may, at first, mention the Vedas like IJ.gveda, Siimaveda,

Yajurveda and Atharvaveda and other Samhitas like Viijasaneyi, Maitriiym;zi, Taittirfya

etc.; Brahma.Qas like Aitareya, Gopatha, Kausztaki, Satapatha, Paficavimsa, Siimavidhiina,

Taittirfya etc.; Upani~ads such as Taittirfya, Maitrf, Chiindogya, Brhadiiraf)yaka,

Kausflaki,
;
Svetiisvatara~
- -
Grhyasiitras like Apastamba, Asvaliiyana, Gobhila, Khiidira,

Hirat;tyakdin, Miinava, Paraskara, Siinkhiiyana etc; Dharmasutras like Baudhayiina.

Gautama etc : Two Epics - Riimiiyaf)a and Mahiibhiirata; Purfu;las like Viiyu, Vi.p;IU,

Afarkm:ujeya, Brahma'}ga. Matsya, Bhavi~ya, Skanda. Samha, Agni. Saura. Brhaddharma.

Hrahmavaivarta. Vi.p:zudharmottara: Tantras such as Guhya Samaja Tantra. Saradii!ilaka,

Sadhanamiila, Saundarya-mala etc: Smrtis like Manu and Yajiiaralkya; different

,\'ilpa.<:astras and works like Brhat ,)'wnhita, Aryasapta.\'atl. Dharma Puja Vidhana.

Kryaktu;ujavaridhi, Pavana-duta. Ramacarita, Sadukti-kan:zamrta. Subha~·ita-ratnako~·a

and the Kulqji texts. The archeological sources like inscriptions. coins. amulets, seals and

sculptural pieces that are discovered from different parts of Bengal again supply us

information, which are no less important

It is interesting to notice in this connection that the worship of the Sun became

popular in early centuries in the territory of Kamarupa Pragjyoti~a. In the Gauhati Grant of

Indrapala, we have an expression Aditya-bha{{iiraka, which Hoemle takes to mean 'Holy

according toR. D. Banerjee, 'of a gigantic temple dedicated to Sun god' .9 The prevalence

5
 of the Sun-cult in the Pragjyoti~ can be noticed in the Kalika-Purava and also in other
10
texts. In connection with the Sillara vrata, the Sailkhayana Grhya Sathgraha ordains that

the students should visit the sacred country of Priigjyoti~ before sunrise: tato niskramya

Priigjyoti~am punyadeiam = upagamya anudita Xditye. The Miirkat;u}eya Puriir;za

refers to the Sun-temple of Kamariipa. It is said that king Rajyavardhana, in order to have

youthful vigour, was advised by the seers to propitiate the sun in a forest named Guru-

visala frequented by Siddhas, in the very mountain- Kamariipa.

Taranatha also mentions Sun worship in Assam. He refers to the fact that the

people of Kamarupa were worshippers of the Sun prior to the advent of Buddhist monk

Dhitika, who came there to convert them from Sun worship to Buddhism. In order to

persuade the Sun worshippers to listen to him, Dhitika started to pretend that he was an
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envoy of Sun god. The Kalika-Puraoa mentions the Sri Surya Mountain, which was the

perpetual abode of the Sun god (yatra deva iditya satatam sthita&) and refers to the

Citarasaila or Arviik hill where the Navagrahas were worshipped. 13 The Arvak hill may

stand for Surya Pahar of Goalpara. The presence of a large number of Sun-worshippers in

the territory of Kamariipa in early centuries is interesting. It is likely that the Maga

Brahma~as who in the meantime introduced the solar cult in north India including Bengal

might have migrated farther east and took active part in propagating the sun-cult in the

territory of ancient Assam.

The popularity of Sun worship in early Bengal led to the proliferation of different

types of Sun-images. Temples were also dedicated to the Sun god. Inscriptions were

carved with respectful reference to the divinity. Then these phenomena naturally pose

certain questions. What is the secret of the continued popularity of Sun worship in ancient

6
 Bengal? Is it the fact that out of the three Saura-centres of India as referred to by the late

Pur~as, Mupsfira that is believed to be the same as Ganglisligara-samgama (Southern

Deltaic region) and Mandiira, one of all the important images of Siirya in India in

Pu1,1yavardhan (Pupdra-vardhana) 14 played a significant role in spreading and popularizing

the Sun-cult all over the province? Sun-god was regarded not only as the bestower of

welfare and fulfiller of desire but also as Samasta-roglinlim harttli (healer of all

diseases). 15 How far did the episode of Sasanka, the first historical ruler of Bengal, as

mentioned earlier, create a congenial atmosphere for popularization of the Solar-cult in

Bengal'J To what extent did the tolerant policy of the Buddhist Pilla rulers towards the

Brahma1,1ical religion help the Sun worship along with other principal cults like

Vai~1,1avism and Saktaism in enjoying traditional supremacy'' As said earlier, Siiryasena

and Visvarupasena call themselves Paramasaura while Paramamahesvara is applied to

hoth Vijayasena and Vallalasena and !'arammui,,·!Jm'u to Lak~m:wsena. This poses a

very pertinent question as to why the later Scna Kings made such a remarkable departure

from the religious affiliation of their predecessors.

A thorough investigation of all these questions will necessitate the proper

understanding of the sociological signitlcancc of the proliferation of Sun-images and Sun

worship in this part of India. Besides the Sun-temples at Muv~ira. it is not unlikely to

locate some areas of ancient Sauru-marflala in Varendm, which haw: ielded perhaps the

largest number of Sun-images. This again is possibly due to the presence of a sun-sect. the

existence of which can be traced trom the time of the Mahiibharata. as postulated by
16
Hopkins. Again, it is no less interesting to notice that notwithstanding the immense

popularity of the Sun-cult in the early medieval Bengal. it steadily receded to the

7
 background with the passage of time, leaving room to the other important BrahmaJJical

cults. Ultimately, it was relegated to the position of just one of the deities of the

Pancopiisanii, a graha of the Navagrahas and also to a folk religion. The medieval folk-

literatures of Bengal like Marigala-Kiivyas also depict both Surya and Siva as symbols of

fertility cult. It is well known that Sun is very much connected with the productive system.

At the same time, it is also associated with the fertility cult along with Siva, as mentioned

earlier. The idea can be understood properly since the days when the sculptural

representation like Miirttw;uja-Bhairava, the syncretistic form of Surya and Siva, was

visualized. It is interesting to note again in this connection that when the popularity of the

Sun-worship was on the wane perhaps since the last important ruler of the Sena dynasty

known as Suryasena and the ultimate dissolution of the Sena power in Bengal. Sun-

worship became the exclusive preserve of the peasantry and the womenfolk at large as the

folk cult.

Hence. keeping in mind the problems related to the worship of Sun in early

Bengal, we would like to discuss the subject comprehensively under several chapters.

Besides the introduction. we have dealt with the problem of the worship of the Sun in the

Vedic literature in the second chapter. Next. we have discussed the Sun worship in the

Epic and PuraiJic literature. The worship of the Sun is closely related to a legend of the

Samba PuraiJa, and the role of the Iranian Sun-worshippers (Maga BrahmaiJas) has also

been investigated in this context. The t<ntrth chapter deals with the growth and popularity

of Sun worship in early Bengal, while in the titih we have made a thorough probe into the

different types of Sun-images discovered in various parts of Bengal and preserved either in

the museums or in the private collections. In the last chapter, we have taken notice of the

8
 factors responsible for the subsequent decline in the popularity of Sun worship. In the

concluding chapter, an attempt has been made to evaluate the findings of the preceding

ones.

In the appendices, we have included some interesting matters about the Sun

worship in early Bengal. These are (a) Sun temples in Bengal; (b) Sun worship in folk-

tradition and (c) inscriptions ( with proper translation) appearing on the Sun-images

discovered in Bengal.

Notes and References:

I. XII, p. 83.

2. Fl. II, 1893. p. 330.

3. SW Al-S. p. 232. Relevant upa-purih,las are SiJmha-. S1lrya-. KalikiJ-. etc.

4. Srivastava. V.C .. ·The Solar Cult as revealed hy the Gupta and post-(iupta

Inscriptions', BhiJratlya VidyiJ, vol. XXVII, Nos. l to 4. \967 ( 1969). pp. 41-48.

5. Fleet, J.F. (Ed.). Corpus /nscriplionum Indicumm. Vol. IlL London. 1888. pp. 219-

221.

6. cf. MahiJdevalwrika Ku/apailji hy Ramadcva.

7. cf. ··samudraku/a-dlpa"- Rcimacarila. 1.4.

8. JAS'B. vol. XLII. pp. 240ff8.

9. A.R.,A.S.l.,1925.

I 0. Chap. II, p. 38.

II. Chap. 109; Barua, K. L., 'Kamarupa in the Markm;ujeya Purfu;w ·,Journal of the

Assam Research Society, Vol. V, pp. 8-14.

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12. Schiefner, Tiiraniithe de Doctrine Buddhicae in India propagatlione, p. 24, quoted by

B. K. Barua inA Cultural History ofAssam, Vol. I, Gauhati, 1969, p. 175.

13./bid.

14. Skanda PuriiiJa, Prabhiisa KhaQrja, Ch. 133, p. 508 ff.

15. Bairha(!a Siirya-image Inscription, ASIAR, 1930-34, p. 257.

16. tpic Mythology, p. 88.

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