Myth Origins Of The Dimasas

According to popular beliefs amongst the Dimasas, at the beginning world was uninhabited. Then two divine beings one male and one female appeared. The male was called 'Bangla Raja'- god of Earthquake and female was 'Arkhidima'- Eagle Goddess. The two fell in love and Arikhidima flown to all four corners of earth in search for laying her eggs. At long last, discovered a place called Dilaobra and Sangibra. Flowers blooming, shining land with huge banyan tree therein. she laid seven divine eggs, out of  which born Sibarai from first egg, followed by Du Raja, Naikhu Raja, Ganyung-Branyung and Hamyadao. All the six gods were in human forms and considered as ancestors of the Dimasas. After long span of time, Arkhidima learnt that seventh egg was in same state and could not be broken naturally. 

she asked her sons to break open it but none dared to do this. Finally  Hamyadao gave a heavy kick to the egg. Alas! born the evil spirit from the immaturely broken egg which is believed to be causing calamities and chaos by  the Dimasas. The rest of six gods are worshipped by the Dimasas as their human ancestors. By this legend, the Dimasas propound that the term 'Dimasa' is derived from Arkhidimasa(Sa means children)  meaning children or descendent of Arkhidima.

The first son of divine eagle, Sibarai, has often led to debate whether he was the same Siva of Puranic Hinduism. some scholars enunciated the differences of Hindu Siva and Dimasa's Sibarai to evinced that they are two different persona. The difference are marshaled from Puranic description of Siva i.e his forms, his families, symbols associated with him, his Nandi vahana(vehicle) and so on  which are in constrast with Sibarai who is not heard of with such attributes in oral tales.

However Hinduism has never uniform in practice, it took different form in wherever it spread and took the local elements of it. Assam has come into yoke of Puranic Hinduism since Gupta period(500AD) and it is apparent  in Kalika Purana, which is composed in Assam around 8th-10th century. Kalika Purana connects Assam with the geography of Ganga valley, has fabulous stories of how Visnu established Narakasura as the ruler of Pragjyotishpura from videha region(Bihar). Further foci of this Purana revolves around worship of Kamakhya devi, known to be another form of Parvati. The site Kamakhya, as other historian opines was perhaps site of worship of tribal mother goddess that have assimilated in Puranic Hinduism by associating with devi i.e. Parvati of Puranas. In my opinion, Dimasa's Sibarai is perhaps localized version of Puranic Hindu Siva and the assimilation has been other way around by making him the progeny of Arkhidima.

The Sanskritised version of myth origin states Dimasas are descendent of  Hidimba, a character of  popular Mahabharata epic. According to this epic Hidimba- demoness felt in love with Bhim of Pandava family. when she insisted for marriage with him initially she was rejected by his mother , later she was allowed to proceed for marriage  with condition that she can remain with him in a broad daylight and leave him at night. Thereafter Hidimba begot  a son -a demon Ghatokacha, which the epic describes him to be strong, powerful and giant. Ghatokacha as prescribed in Mahabharata was believed to be part of  Pandava's war against Kaurava family.

The epigraphic, numismatic and historiographic  evidences shows that Dimasa kingdom was known as Heramba(Hidimba)  Rajya[1]. The Rajmala (Chronicles of Tripura) , Koch Bansabali ( Koch genealogy ) and many other text refer Dimasa kings as 'Herambabeswara'.Therefore  king was known as Herambeswara or  Haidambeswara all synonymous with Lord of Hedamba or Hirimba[2].  It has been suggested by many that Dimapur (capital of Dimasa kingdom) was corruption of Hidimbapur. However Edward Gaits believes it was Brahmanas who have connected Hidimba with origins of Dimasas[3]. The Hidimba being described as 'demon' probably hints that she is non Aryan in creed  or local native. 

Tracing of genealogies from the Brahmanical texts, probably meant there was an attempt to place the origin of Dimasas into the ambit of Brahmanical tradition after coming in contact with them. Perhaps Crafty Brahamanas devised such schemes to impress the Rajas of Dimasa in medieval period.

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End Notes:

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[1]B.N. Bordoloi, 'The Dimas Kacharis Of Assam', (second edition),1984, p-8

[2]NG Rhodes, SK Bose, 'A History of the Dimasa-Kacharis As seen through coinage',2006,p-4

[3]Sir Edward Gait, 'A History of Assam', 2011(sixth reprint), P-303. 

  

The Dimasa Kachari- Identity

Dimasa Kacharies

Today, the  Dimasas   largely inhabit  in Dima Hasao District (erstwhile North Cachar Hills / NC hills)  and there are considerable population of the Dimasas in the districts of Karbi Anglong, Hojai, Nagaon, Cachar in Assam; and in Dimapur region of Nagaland.

The term 'Dimasa' literally means ' descendant or son of the big river'(Dima-basa) in Graodima ( Dimasa language). Dimasas are of Tibeto Burman race of Indo Mongoloid stock and linguistically belong to Tibeto Burman.

They are scion of  'Kachari group'. 'Kachari' is a generic term  which includes Boro Kachari, Dimasa Kachari , Sonowal Kachari, Mech, Hajongs, Tiwa(Lalung),  Rabha, Thengal, Sarania, Dhimals(in Nepal) and its allied ethnic groups like Garo, Koch, Tiprasa(Tripuri tribes- Debbarma,Reangs, Jamatia etc)  . The tongues which these group speak are akin to each other, which Brian Hodgson, an ethnologist, has classified as 'BODO' ( not to be confused with Boro/Bodo community who themselves form under this category).The Kacharies are the earliest inhabitants of Brahmaputra valley prior to advent of Ahoms in this region[1].

The identity of Dimasas, is not of recent one but known since medieval times. They were known to Ahoms 'Timisa', a misspelling of Dimasa, in their chronicle Buranjee.  What makes them distinct ethnic group amongst Kacharies is that the structure of society, practices and belief are grounded in system of clans i.e both male clans(Sengphong) and female clans(Jadi/Jilik).

The Dimasa society is a Patriarchal one where head of family is the man of the house. However because of 'Clan System' , the Dimasa women enjoy high status like her male counterpart. Dimasas have 40 male clans(Sengphongs) and 42 female clans( Jadi/Jilik) and they are clan exogamous. Dimasas are deeply rooted in Clan system hence B.N. Bordoloi quotes in his book 'The Dimasa Kacharies of Assam' , "Dimasas clan tie is so deep rooted that offence done to a clan member by a man outside the clan is considered to be offence against the member of the entire clan without considering whether the clan member is guilty or not. Retaliation takes immediately" [2].

The faith of Dimasas today is amalgamation of  Hindu beliefs and local indigenous belief or animism. They worship their irrespective clan deities by reciting prayers, sacrifices of animals or fowls and by offering rice liquor 'Jzu'. The worshipping of Hindu God and Goddess runs parallel to this animistic faith. Although in recent years a few handful of Dimasas have converted into Christian faith, the role clan still persists amongst them too.

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End Notes:

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[1] Sir  Edward Gait, 'A History of Assam', 2011(sixth reprint), p-299

[2]B.N. Bordoloi , 'The Dimasa Kacharis of Assam',1984,P-44