Vasistha was one of the foremost seers of the Vedic era, who is said to be the composer of the seventh Mandala of the Rik Veda. Did this sage ever visit the Sandhyachal of the eastern-most region of the country and meditate here? In this connection two things confront us. First, although different Sages of eminence sojourned here at different times in the past, only Vasistha figured prominently in the mainland of Kamarupa as corroborated by the ancient texts. Secondly, a place with hills and dales referred to as the Sandhyachal and associated with the name of the sage exists on the outskirt of the modern city of Guwahati, where the Ahom king Rajeswar Singha built a temple dedicated to the Lord Shiva, during 1764 and later his brother, king Laskshmi Singha made some arrangements of regular worship of the Lord in the temple. Devout Hindus have been visiting this place from time immemorial to offer worship to the Lord Shiva and also to take a dip in the sacred waters of Vasistha Kunda -a stony water hole referred to have been created by Vashistha himself.
Sage Ourbya, while narrating the sacred places of Kamarupa to king Sagara mentioned about this kunda thus, "there, in the middle part of Kamarupa, exists the Vasista kunda created by Vasistha (tatraVasisthakundantuVasisthamunisevitam / Kalika Puran, Chap. 51). Incidentally, sage Orbya visited this land in the past and consecrated the idol of Shiva at Devagaon or modern Dergaon of Golaghat district of upper Assam. So, he was well-versed in the general topography of this eastern part. It may, therefore, be assessed that, whatever the sage stated about the origin of the Vasistha kunda was based on fact.
The writer throws light on the visit of Vedic sage Bashistha to Kamrupa. He extensively quotes scriptures to prove sage Bashistha's presence at Sandhyachal, a place with hills and dales on the outskirt of Guwahati. Devout Hindus have been offering worship to Lord Shiva there and taking holy dip in the Bashistha Kund, a stony water hole which is said to have been created by Bashistha himself. The write-up is of special interest to those inquisitive about the history and sanctity of this sacred place of pilgrimage.
Vasistha's presence in this hermitage of the Sandhyachala has been authenticated by Kapot Muni -another sage of that period, who sent two young, aspiring ascetics named, Vetal and Bhairav to seek guidance from Vasistha in their endeavour to achieve the grace of Lord Shiva. The two ascetics after a long journey entered into the territory of Kamarupa and were jubilant to see Vasistha, who was immersed in the meditation of the Lord at the Sandhyachala. They paid obeisance to Vasistha, who in turn initiated them into the path of meditation and also advised them to undertake penance at Natak Saila-a place now known as Umananda, which exists in the form of an island on the river Brahmaputra near Guwahati. Several Shiva temples exist here.
Further, it is said that the hillock in this hermitage was named as the Sandhyachala by the divine beings for Vasistha performed sandhya (or meditation) on this hillock (K.P. Chap. 51). It is here that the king built the temple. In the garbhagriha of the temple, there exists the yogic frame of Vasistha in the form of rectangular-sized stone in between the two adjacent kundas. The rock-cut kundas, round in shape on either side of the yogic frame of Vasistha are about one metre in circumference at the top, but gradually becoming wider below. In the side wall within the kunda on his left hand side, Golokeswar Shiva in the form of a Linga Sarira and the goddess Tara in the form of a navel rest at the depths of 90 cm. and 1mt. 30 cm. respectively. And at the wide bottom of the right hand one, at a depth of 2 mts from the surface exists Mangaleswar Shiva representing the joint form of Shiva and Shakti. Both the kundas remain filled with water throughout the year.
On the western side of this temple at about a distance of 10 mts. over a large rocky surface extending in a north-south direction, flows down the Vasistha Ganga- the stream regarded as sacred as the Ganga of North India Vasistha not only invoke the sacred river, Ganga at this place after arriving here but also divided it into three streams giving the impression of the Trinity (Brahma, Visnu and Maheswara), which was supposedly made to serve the purpose of his meditation. These streams meeting at a place downward forms a small pool referred to as Mahakunda. Slightly at a lower level of this kunda lies the round shaped, waist-deep, small-sized Visistha kunda which has been formed by the three streams called, Sandhya, Lalita and Kanta.
Another fascinating aspect of this hermitage is the cottage of Arundhati- the wife of sage Vasistha, which is situated on the southern bank of the Vasistha ganga at about a distance of 1 and 1/2 furlongs from the Vasistha kunda and his place of meditation.The eastward cottage is but a huge stone of which the top portion protruding in the shape of a roof. Inside the cottage, there is a small stone rising about afeet from below the earthen floor which has come down being known as the yogic frame of Arundhati and have been revered by the devotees all through. What is, however, striking here is that a slab of stone cleanly sliced off from the outer surface of the overhead roof is leaning on the northern side of the cottage. A keen observation leads one to believe that this side was covered purposely to serve as a screen between the interior part of the cottage and the place of mediation of the sage and his bathing place as well.
Now, the question is, who built all these with a definite plan and purpose in this secluded place? It is also-noteworthy that there is no chisel mark in these stone structures. The king built the temple here but definitely not the Vasistha kunda, the tridhara or the three streams and the cottage of Arundhati etc. Away from human habitations and being located in a dense forest which was filled with wild animals, this place of hermitage remains isolated for long from the hub of human habitation. This is evident from the fact that no sincere effort has been made to unravel the truth of this hermitage. Even a scholar such as, Dr. B.K Kakati states that Kalika Purana does not connect Vasisth’s penance with Tara or any other goddess." (Mother Goddess Kamakhya, 1943, p. 31). If that is so, how can we reconcile with the idol of Nabhirupini Tara (navel-shaped goddess Tara) or the Mangaleswar Shiva which exist inside the two kundas? It then appears that Dr. Kakati writes the note on Vasistha without making a field study in the Sandhyachala of Kalika Purana fame.
We know that, Vasistha advised the two ascetics namely, Vetal and Bhairav to worship Raudri, Kali and other goddesses as well in order to propitiate the Lord Shiva (K.P. Chp. 5, v. 128, 129). Moreover, it was Vasistha who cursed the king Naraka for the latter restrained him from worshiping the goddess Kamakhya at the Nilachal hill. Vasistha meditated on Shiva but he himself proclaimed that Shiva bereft of Shakti is incomplete and cannot fulfil the wishes of the Sadhakas. So, it can be surmised that he worshiped Tara-Shakti, which is one of the 10th Mahavidyas of Mahamaya (primordial energy). The following mantra refers to Vasistha's meditation of the goddess Tara, "Vasistharadhita vidya tarininabhirupini....' (The naval-shaped goddess Tara is the protector a source of knowledge who the sage Vasistha meditates).
Dr Kakati even ventures to describe Vasistha as a 'legendary figure'. "The Vasistha legend seems to go back to Buddhist Tantras and thence to be first introduced into Kalika Puran, whence it ramified into later documents". (Mother Goddess Kamakhya, p.31), But, then, one wonders, how the so called legend of Vasistha developed only in this part of region and why the writers of the Buddhist Tantras in ancient Kamarupa chose none but this sage alone to associate with their religion? The correct answer is that, as Saivism was the predominant religion of ancient Kamarupa and Vasistha being a Saivite to the core, he was prompted to move towards this part in search of his mission. Moreover, the land of Kamarupa was regarded as highly sacred where one could easily attain success in one's Sadhana. This fact is purported not only by the Kalika Puran, but also by other ancient texts. Tantra Sastras termed Kamarupa as a "Mahayogasthalam" or a highly worthy place for undertaking yoga sadhana. It was eulogized as the "foremost place of pilgrimage" (tirthasuramoni) for which it became a centre-stage for the truth-seekers in the past. Here there was no political or social turmoil as such compared to other parts of the land. This seclusion and a belief about the sanctity of this region contributed greatly in igniting a number of ascetics to this area in the past, whose names are found to have been associated variously here. This, then strongly supports the advent of sage Vasistha in ancient Kamarupa. Moreover, Kalika Puran says about Vasistha thus, -"in accordance with the turn of the Yugas, he by changing his body, dress and thoughts, delightfully and in an unperturbed manner moves in the three worlds inducing all to the act of performance of dharma." (K. P. p. 202). Again, sage Medhatithi giving away her daughter, Arundhati in marriage to Vasistha said, "O, Brahman, in whichever ashrams you stay, this devoted wife of yours would always follow you like a shadow observing strict penance and serving you to the best of her capacity. "(K.P.p.198). Thus, the cottage that goes by the name of Arundhati at this hermitage may serve as a supplement to this view. Needless to say, that the Purana's version about Vasistha justly corroborates the facts about the sage Vasistha of the Mahabharata. Incidentally, the epic specifically referred to his presence in this part while eulogizing the greatness of the eastern part of the land thus, -"Ancient sage Vasistha's origin in the sacrifice of Maitra Varuna, his stay and the decay (of mortal frame) as well appeared to have been seen in this eastern side." (Udyogparva, Chap. 100-v-13).
In reply to Dr Kakati's other conjecture, it may be said that, the preachers of Tantric Buddhism in a bid to highlight their cult, reclined on the greatness of the Vedic sage Vashistha, who was practicing Tantric penance at the Sandhyachala of ancient Kamarupa. In doing so, they linked Vasistha with Mahachina (Modem Tibet which was the seat of Chinachar sect) and with Buddha himself. Tantric texts, Brahmayamal and Rudrayamal went to the extent of saying that Vasistha on the advice of Buddha took the path of Paccha Makara Sadhana, which was, how-ever, apparently against the idelology of Saivite Vasistha. We can now safely say that the Kalika Puran gives a picture of the historical events of sage Vasistha in course of upholding socio-religious scenario of ancient Kamarupa, whereas the Tantric texts attempted to manipulate the fact to serve their sectarian interest.
That the Vedic sage, at transitional period, was faced with a complex socio-religious situation is evident from his conflict with the goddess Ugratara, which ultimately led to his disappearance in the Sandhyachala. Kalika Puran says, "...thus, he disappears after cursing the goddess Ugratara and the Kamarupa Pith" (evamuktaVasisthantu tatraivantardhiyata K.P. v.26)
Dr. Kakati has no answer as to how the hermitage of the sage originated in the Sandhyachala as is evident from his remark,” It is worth mentioning, however, that there is a sacred place called Vasisthashram, Vasistha's hermitage, about ten miles to the east of the town Gauhati, a Shiva temple stands attached to the hermitage. There is also a temple in the town of Gauhati sacred to Ugratara where, according to the Kalika Puran, the navel of Sati fell." (M.G.K. p. 32). It, then, emerges that Vasistha's link with the ancient Kamarupa, nay, the present Assam in the hoary past was a fact rather than a legend.
Article written by Dr. Binod Sarma, a retired Government Officer, is keenly interested in the study of the culture of Assam.
