Namghar - A community meeting place

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1 May 2023 1

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Namghar - community

meeting place

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Dr. Ankuran DuttaHead, Department of Communication and Journalism, Gauhati University

Managing Trustee, Dr. Anamika Ray Memorial Trust

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this presentation is dedicated to Dr Anamika Ray

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1 May 2023 3

Namghar: Creation of Sankardeva• In the Assamese language, 'Naam' means prayer and 'Ghar' means

house. Hence, it is called Naamghar or Namghar, a prayer house• It was a unique creation of Srimanta Sankardeva, the great saint of

Assam• Sankaradeva was an erudite scholar, a prolific writer, a versatile

saint-poet of unlimited merit, a lyricist of universal acceptance, a musician of high calibre, a pioneer in the field of Assamese prose, drama and dramatic performances, a painter and above all the greatest religious teacher-preacher-leader of the medieval Vaisnava movement in Assam which is rightly known as the Sankaradeva Movement. The confluence of so many qualities is very rare in a single person. He not only outshone his contemporaries, but also excelled his predecessors.

• He established the first Naamghar at Bordowa in Nagaon district

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1 May 2023 © ARMT, 2017:: CC-BY-SA;; http://armt.in/ 4

A community communication centre• Naamghar is a community prayer and meeting hall

• Namghar is an exemplary in functioning as institutions of self-governance.

• Namghar plays a significant role in shaping the cultural milieu of adjoining areas. At the same time they exhibit features of self-governance in various ways, allowing people to participate in the decision making process.

• Namghar is an institution that governed itself in some clear cut ways.

• Namghar is a model of Social Sustainability

• It has definite ways to gather revenue, keep track of funds, and had functionaries entrusted with specific tasks to ensure smooth running of the Namghar.

• A common platform for devotees cutting across social and economic divide

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A living institution

• The Nāmghar is a living institution and for over 500 years, its impact on Assamese society and culture has been tremendous.

• It diffused a high degree of enlightenment among the masses of the people.

• It should be noted that Vaisnavism in Assam is a religion as well as an institution, and even today, it exercises a very great and good influence on the social and communal life of the Assamese people.

• The doors of the Nāmghar are open to all, no matter what caste or gender one belongs to.

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Village Parliaments• The Namghar is a common feature of every Assamese village. In the

villages, in addition to serving as the common prayer hall, it also serves as the village stage and the meeting place of the village panchayat.

• It has continued to be the centre of social and religious activities. • The influence of the Namghar can well be imagined from the fact that

even in villages where the inhabitants are entirely Saktas, it has become a permanent feature.

• Here, not only sastras and literary masterpieces are recited, but great problems of life, philosophy and religion are discussed and debated; and the village people learn here what they did not know before and receive new ideas and experiences.

• The Namghars served and are serving still now, as a panchayat-hall, where the villagers gather also to discuss many current problems of the village and community life and political as well as economic and social subjects. This institution helps to impart unity to Assamese village life.

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Great Cultural Centres

• The Namghars led to the creation and development of drama, music and the stage.

• These three are the most powerful instruments for popularising culture as they appeal to nearly everyone.

• The Ankiyā Nāts, which are full of music and dance, are acted even today in the Nāmghars, and the entire village assembles to see on the stage stories from the great works like the Bhāgavata, the Rāmāyana and the Mahābhārata, which dealt with the deepest problems of human life and religion.

• The Vaisnavas introduced many new festivals and saints' days in their calendar, and these doubtless, widened the scope for dramatic performances and recreations for the mind and spirit of the worry-ridden common man.

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Layout• The Nāmghar is a large open hall for the purpose of offering mass

prayer and community communication. Originally constructed with bamboo, reeds and thatch, the Nāmghar is even now a humble structure without any outward show or ostentation.

• The Namghar is usually a rectangular building with a gable, gablet or a hip roof raised on pillars the length of which is aligned in the east-west direction.

• The traditional thatch roof has been replaced in the late 20th century by corrugated tin sheets, and the timber or bamboo pillars by concrete ones. This hall usually has an outer wall, with the main entrance at the west end. There is a verandah around the outer wall, with windows and minor entrances on the north and south sides.

• Two parallel rows of pillars usually run along the length, with the northeast most pillar, called the laikhuta, carrying special significance. The floor is traditionally mud, replaced in recent times by concrete.

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The Manikut

• The actual shrine where the sacred scripture is kept is called manikut.

• It is a smaller structure than the Nāmghar and is generally attached to the latter adjoining the eastern end. In addition to the sacred scripture, all the precious things dedicated to the Deity are kept in the manikut.

• It is the sanctum -sanctorum of the entire establishment and as the sacred scripture and all the valuables of the Satra are kept here, it is called manikut, literally the house of jewels.

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The Guru Āsana

• The sacred scripture is placed on the Guru Āsana. The Guru Āsana, literally the Seat of the Guru is a seven-tiered, triangular, wooden throne adorned by the tortoise-elephant-lion motif and other decorative woodwork.

• Idol worship is absent in a Namghar and no idol is worshipped, even that of Krishna, in any form.

• The only object of veneration being the sacred text placed on the top-most tier of the Guru Āsana. The scripture is the vāngmay image of the Lord; it represents Bhagavanta, the Supreme Being or Mahāpurusa who manifests Himself as Visnu or Krishna; it also represents the Guru, his message as well as the highest truth propounded by him.

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Officials at Namghar

• Some of the officials of Naamghar are Medhi, Bujandar, Bayan, Namgharia, Bilonia, etc. They are held in high esteem and are respected by the people.

• A Naamghar is not only a place of worship, but is also a centre of learning, an institution for imparting education, a community hall where people gather to discuss their social problems, a training centre of arts and crafts and above all, a centre of unity of the society.

• Namghars are also used for cultural activities associated a social congregation like Bhaona (drama) and dances.

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Web references:

• http://www.atributetosankaradeva.org/namghar.htm

• http://www.assam.org/node/2350

• http://www.vkic.org/report/2014/july/role-of-namghar-as-an-institution-of-self-governance

• http://www.joiaaiaxom.com/assam/about/namghar-the-prayer-house-of-assam-89.html

http://www.atributetosankaradeva.org/namghar.htm



http://www.assam.org/node/2350

http://www.vkic.org/report/2014/july/role-of-namghar-as-an-institution-of-self-governance

http://www.vkic.org/report/2014/july/role-of-namghar-as-an-institution-of-self-governance

http://www.joiaaiaxom.com/assam/about/namghar-the-prayer-house-of-assam-89.html

http://www.joiaaiaxom.com/assam/about/namghar-the-prayer-house-of-assam-89.html

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