The annual observance on 2nd December every year as Asom Divas is a heartfelt tribute to Sukapha's visionary leadership and his unparalleled role as the architect of Assamese nationality. By fostering unity among diverse ethnic groups, blending cultures, and establishing a sense of shared identity, Sukapha not only laid the foundation for the Ahom kingdom but also ensured the harmonious coexistence of various communities. His emphasis on mutual respect and cultural assimilation is a timeless message, resonating even today in Assam's vibrant and multicultural fabric.
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The celebration of Asom Divas is not just a commemoration of a historical figure but also a reminder of the values of inclusivity and unity that define Assamese identity. This legacy of Sukapha continues to inspire, guiding the people of Assam in preserving their rich heritage while embracing diversity.
King Sukapha (1228 CE to 1268 CE) laid the foundation of the 600-year-old Ahom kingdom. The year 1228 CE, when he founded the kingdom at Charaideo, marked the beginning of a unified political structure in the Brahmaputra valley. A unified and politically powerful entity did exist in Assam in the ancient period too, but by 13th century, it had become home to many small nationalities who were living independently and none was capable of establishing political hegemony. In the medieval period, a hegemonic state had several benefits like reducing internal conflicts and the associated chaos of fragmented governance, ensuring defence against external threats, trade expansion by ensuring consistent trade policies and safe trade routes, infrastructure development in terms of roads, fortifications, tanks, canals, embankments etc., spreading of the dominant language, religion and cultural practices leading to a unified identity. Simultaneously, a hegemonic state also ensured dissemination of knowledge by facilitating exchange of ideas, art and technology across the territory. On the other hand, a hegemonic state often let loose a period of oppressive rule, cultural homogenisation at the cost of the lesser entities eventually leading to violent resistance from the latter. King Sukapha's 39 years of leadership and his policies proved to be so innovative that for a long 600 years, the Ahom kingdom endured despite showingsigns of dangers of a hegemonic state, though not permanently.
The most important contribution of Sukapha was to foster unity among the numerous and ethnic communities of the Brahmaputra valley. The Morans and the Borahis were the first two tribes of Assam dealt with by Sukapha. Contrary to the common programme of a conqueror king that is to impose the culture of his original homeland, Sukapha instantly adopted and integrated local traditions, married their daughters, and treated them as friends. This infusion of diverse ethnic elements including his own laid the groundwork for the formation of the ever-inclusive Assamese nationality. He avoided conflicts and encouraged peaceful assimilation facilitated by a rare streak of flexibility in the state policies, and this was somewhat rare in the annals of history. This inclusive approach helped create a harmonious and multicultural society in Assam. His successors grasped the profound political significance of Sukapha’s policies and embraced them wholeheartedly. It was under the patronage of the Ahom dynasty that the Assamese language evolved and flourished giving the state its shared linguistic identity. King Sukapha also designed the robust Paik system which lay at the bottom of Ahom administration. His policy of patronising agricultural expansion provided the state with much-needed economic stability. He encouraged settling of his followers in the fertile lands along with the local population which created a sense of shared prosperity across his kingdom. It is a good sign that we haven’t forgotten to pay tribute to this luminary of Assam history. The Buranjis recount the tale of his birth, lineage, and migration from Mong Mao, Yunan to Assam coupled with his various policies and strategies employed to with the Shans and the Nagas encountered en route to Assam. They also narrate the tale of his journey across the rugged Patkai hills, navigating the Pangsao Pass, his passage over the wide and flowing waters of the Dihing and Luit rivers using sturdy rafts with their majestic horses, and his eventual settlement on the scenic Langkuri hill(Charaideo) amidst rituals of reverence to the deities -all these are rich and fascinating avenues of historical research. The Deodhai Asam Buranji gives a detailed description of Sukapha’s lengthy, challenging, yet triumphant journey to Mung-dun-sun-kham (as the Ahoms used to call Assam) or the land of golden gardens, undoubtedly referring to its fields of ripe, golden rice, highly treasured by the Ahoms throughout their history. In fact, the country of Assam or Axom meaning unequal derived its name from the Ahoms who were distinct or ‘not equal’ in their new homeland.
Although Sukapha made peaceful co-existence a long-term strategy in the Brahmaputra valley, he firmly subdued the various Shan mongs (states) and the Nagas of the Patkai hills, exercising unyielding authority until their submission. In his search for a fertile valley to settle down, Sukapha made a stop-over at the bank of the Naung Yang Lake and from there waged wars against the Nagas of Khamjang area. The Buranjis identify the lake as Namjang Bil. Sukapha considered subjugation of these tribes essential for Khamjang commanded the route to Mong Mao, his original homeland. The valley surrounding the lake was officially established as a mong, marking Khamjang as the easternmost region under the control of the Ahom kingdom. The Naung Yang is a picturesque lake located at the Pangsao pass in the India-Myanmar border. The lake stretches 1.4 kilometers in length and reaches a maximum width of 0.8 kilometers. It is situated 2.5 kilometers southwest of the Ledo Road or the Stilwell Road. The road was constructed by the Allied powers in 1942 to provide supplies to the Chinese forces under Chiang Kai-shek. Since the Second World War, the lake came to be known as Lake of No Return. According to legends, several Allied aircraft reportedly crash-landed in the lake during the war. A second legend says that a troop of Japanese soldiers lost their way and ended up in the lake while a third one connects it to the perishing of a group of US army soldiers working on the Ledo Road. The fourth story says that retreating British soldiers in 1942 got lost in the quicksand. Inspired by these legends and its natural beauty, the lake presently has become a popular tourist destination. Legends are legends. Research will be needed to prove them as historical facts. But King Sukapha’s presence at Namjang Bil and Khamjang is a well-documented historical fact that highlights its deep connection with the people of Assam. This aspect could potentially attract more tourists from the Indian side of the international border, opening a new horizon in its contemporary history.
(The author is an Associate Professor based in Guwahati. All views and opinions expressed are authors own)
