Silsako

 

Ancient Silsako bridge, just before its piers were destroyed in 1897 Assam earthquake.

Ancient Silsako bridge

Silsako is ancient stone bridge over channel of river Barnadi in Hajo, Kamrup. Though channnel changed its cross over the time, yet Bridge is stranded in middle of a small lake. It is important transit route in ancient and medieval times. Many invaders like Muhammed Bin Bukhtiyar entered into Kamarupa in the year 1205-06 AD, and crossed the bridge Silsako lying at the distance of about 8 miles from Kamarupa Nagar (present North Gauhati). This historical bridge sustained damage in 1897 Assam earthquake. Hannay, who in 1851 saw and measured the bridge, wrote as follows:

From the great care taken in the chiselling, squaring and fitting up of the component parts of the whole, as well as the great size and weight, the work is one of great strength and solidity. And this accounts for the good state of preservation in which it find it in the present day ; for with the exception of the masonry of the abutment at each end, in which large trees have taken root and displaced the stones, the rest of the structure may be said to be entire. From a fracture in one of the pillars I observed that the upper blocks were kept in their places by means of iron pins firmly wedged into the lower ones; four apparently through the centre and one on each side of the square of the shaft, and although not visible, other portions of the work may be iron-clamped ; the slabs of the platform were marked with clamping holes and on the edge of the outside slabs are three square holes (3 inches square) which were no doubt intended for the wooden supports of a balustrade. Several frieze-carved blocks are also lying near the end abutment from which I imagine the entrance of each may have been ornamented or these may have been gateways." "The design and style of architecture of this bridge evidently belongs to a remote period in the annals of Kamrup and, in its original structure at least, must be co-eval with the erection of the ancient Brahmanical temples the remains of which are found so widely scattered throughout the length and breadth of Assam ; the works of its former Brahmanical kings, a race long ago extinct in the annals of modem Hinduism and of whom the present race in Assam know nothing

— S.F Hannay,1851

Radhikar Kalanka Bhanjan

''Radhikar Kalanka Bhanjan'' is collection of verses composed by noted medieval Kamrupi poet 'Gopinath Dvija'. This work is considered as one of the purest forms of Kamrupi language.¹

 

^{Translated as "The Eradication of Radhika’s Blemish," the text forms a part of the rich tapestry of regional Vaishnavite literature that flourished in region and the broader eastern Indian subcontinent. It primarily revolves around the lore of Radha and Krishna, specifically focusing on the vindication of Radha's purity and devotion.}

^{Authorship and Origins}

^{The text is attributed to Gopinath Dvija, a poet of the medieval era of Kamrupi literature. During this period, numerous poets rendered episodes from the Mahabharata, Ramayana, and Bhagavata Purana into local vernacular to propagate Vaishnavite ideals.} 

 

^{While the main Mahapurushiya tradition founded by Sankaradeva placed supreme emphasis on Lord Krishna and largely marginalized the character of Radha, parallel popular folk traditions brought Radha-Krishna narratives into prominence.} 

 

^{Gopinath Dvija’s work represents this synthesis, bridging the esoteric Krishna-bhakti of the temples with the emotive folk-lore loved by the masses.}

^{Plot and Thematic Focus}

^{The central theme of Radhikar Kalanka Bhanjan is the societal trial and ultimate exoneration of Radha. The narrative typically follows this traditional cycle:}

• The Accusation: Radha’s intense, spiritual love for ^{Krishna is misunderstood by her marital family—often represented by her husband Ayan Ghosh, her mother-in-law Jatila, and her sister-in-law Kutila. They accuse her of infidelity, casting a severe social stigma (kalanka) upon her.}
•  The Divine Test: To protect his greatest devotee, Krishna orchestrates a situation wherein Radha must prove her chastity and divine devotion through an impossible trial.
• The Vindication: Radha successfully passes the ^{ordeal (common motifs in this genre include carrying water in a porous pitcher or surviving a venomous snake bite). Her success publicly proves that her love for Krishna transcends worldly bounds, thereby breaking (bhanjan) her societal blemish.} 

 

^{Literary and Cultural Significance}

^{This kavya holds significant value in understanding the cultural evolution of medieval Kamrup:}

•  ^{Devotional Aesthetic: It encapsulates the Madhurya rasa (the aesthetic of sweet, romantic devotion), illustrating the theological concept that true devotion transcends societal norms.}
•  ^{Performance Tradition: Like many contemporary texts, Radhikar Kalanka Bhanjan was not just meant to be read but performed. Its lyrical verses were well-suited for Kirtan (devotional singing) and theatrical folk performances, ensuring the lore's transmission through generations.}
•  ^{Feminine Resilience: Beyond theology, the text highlights the socio-cultural motif of a woman's virtue being questioned and her ultimate triumph over slander, a recurring theme in South Asian folklore.}

 

^{Today, Radhikar Kalanka Bhanjan survives primarily through historical manuscripts—such as those cataloged in early 20th-century preservation efforts by scholars—and through the enduring oral and performance traditions of Eastern India.}

^{See also} 

• ^Dakabhanita 
• ^{Sri Krishna Kirtan} 

 

^Sources

^{Goswami, Upendranath (1970), A Study on Kāmrūpī: A Dialect of Assamese, Department of Historical Antiquarian Studies, Assam, p.29}