Guwahati: The Heritage City

 

Guwahati: The Heritage City

 

Guwahati: The Heritage City - I

Radiocarbon isotope tests have determined that the Kāmākhyā Temple in Guwahati is about 2,200 years old, that is, the city has been in existence since 200 BC[1].  Therefore, in a nutshell, Guwahati is one of the most mythical heritage cities in India. 

Guwahati: The Heritage City - II

The original Valmiki Rāmāyaņa was compiled between the seventh and fifth centuries BC. The city of Pragjyotishpur[2] is mentioned in the Rāmāyaņa of Valmiki and this Pragjyotishpur is the present city of Guwahati.  Therefore, we can claim that Guwahati is a heritage city dating back to the seventh century BC. 

GUWAHATI: The Heritage City – III

No urban civilization journeys forward in an unbroken line. Time, like an unseen sculptor, reshapes every city—through the tempests of nature, the rise and fall of kings, and the ruthless march of invaders. Yet, from every ruin, the spirit of civilization rises again, luminous and eternal.

So too was the fate of Prāgjyotiṣapura, the radiant city we now call Guwahati—a city that has witnessed grandeur and desolation, glory and silence, through the rolling centuries.

The illustrious Kashmiri poet-historian Kalhaṇa, in his 12th-century masterpiece Rājataraṅgiṇī (Chaturthas Taraṅgaḥ)[3], painted a haunting picture of this once-prosperous city in ruins:

 Ø  “In the ancient city of Prāgjyotiṣapura, he beheld a clear and sacred stream.

Ø  The air was perfumed with the fragrant smoke of incense, rising from forests rich with the resin of kālāguru (aloes-wood).

Ø  And upon the mirage-drenched sands, the mighty elephants of that land seemed to wrestle with great sea-monsters in the distant haze.”

Even in ruin, Guwahati glowed with the fragrance of divinity and the majesty of legend—its essence eternal, its memory immortal.

GUWAHATI: The Heritage City – IV

The Ancient Asur Āli and the Urban Network of Prāgjyotiṣapura 

In the evolution of urban civilization, roads have always constituted the earliest and most fundamental means of communication and transport within and between settlements. Subsequently, navigational routes along rivers and waterways expanded the horizons of trade and connectivity. In the modern context, railways, metro systems, and air routes have emerged as indispensable arteries of urban mobility. 

In antiquity, the city of Prāgjyotiṣapura — the ancient precursor of present-day Guwahati — was distinguished by its well-developed network of both roadways and navigable waterways. Among the ancient routes of particular historical significance was the celebrated Asur Āli (Āli meaning “road” in the local idiom). Tradition and historical accounts suggest that Asur Āli comprised three distinct sections, each serving a strategic and religious function in the life of the city.  

The first section was extended from Baśiṣṭhā Āśrama — situated on the slopes of Sandhyācal Hill — passing through Dispur, and leading to Narakāsura Hill. This route, lying to the south of Narakāsura Hill, served as a southern approach to the city. 

The second section originated near the present Guwahati Medical College, situated to the north of Narakāsura Hill, and traversed the Rajgarh area before ascending to the Citrācal Hill, now the site of the All India Radio Centre, Guwahati. 

The third section connected Śilpukhuri — identified with the base of Citrācal Hill — to the Mekhelā Ujovā stone staircase leading up to the sacred Nīlācala Hills, the abode of Goddess Kāmākhyā. 

In the chronicles of the Ahom period, this route — corresponding broadly to the present-day Rajgarh Road — was explicitly referred to as Asur Āli. The Asur Āli held not only logistical importance but also geopolitical significance: it once served as the frontier demarcation between the Ahom Kingdom and the Mughal Empire following the historic Treaty of Asur Āli in 1639 CE. Oral traditions further recount the existence of a gate and migration checkpoint situated near the site of the present Chandmari Flyover, marking the official entry into the fortified city of Guwahati. 

In living memory, during the mid-20th century, remnants of this ancient embankment could still be observed—a high earthen causeway extending from the vicinity of the Guwahati Medical College to the All India Radio Station. This causeway, forming the core of modern Rajgarh Road, was paralleled by another embankment towards the east, upon which stood a mustard oil cottage industry operated by the Assam Khadi and Village Industries Board. 

According to enduring legend, Asur Āli was originally constructed by King Naraka (Narakāsura), the mythic ruler of Prāgjyotiṣapura, to facilitate his devotional journeys between the hermitage of Sage Baśiṣṭha and the shrine of Goddess Kāmākhyā. The road, thus, not only served as a royal and religious corridor but also as a symbolic axis of devotion and sovereignty, embodying the sacred geography of ancient Guwahati. 

Hence, the name Asur Āli — literally, “the road of the Asura (Naraka)” — continues to resonate as a living testament to the city’s layered history, blending mythology, polity, and urban continuity in the timeless landscape of Prāgjyotiṣapura.

GUWAHATI: The Heritage City – V

(The Sāma-saṃgīt Tradition of the Navagraha Temple)

 

Photo courtesy: Google

In the luminous heritage of ancient Guwahati—historically celebrated as Prāgjyotiṣapura, the “Eastern City of Light”—the synthesis of spirituality, sound, and cosmology found profound expression in the practice of Sāma-saṃgīt, or the musical chanting of sacred Vedic hymns. One of the most remarkable centres of this esoteric tradition was the Navagraha Temple atop the Citrācal Hills, overlooking the Brahmaputra. 

The Primordial Sound: Om and the Genesis of Sāma-saṃgīt

Om or Praṇava is the only vowel in Sanskrit whose pronunciation unfolds through three syllabic phases—A, U, and M. This triadic articulation forms the very foundation of Om Sāmgāna, the ancient Vedic musical expression in which Om represents the Sāma, or the Sun—the eternal source of light, rhythm, and life. 

Venerated as the cosmic vibration of creation, Om embodies the resonance of the universe itself. It first appears in the Vedic corpus as a closed form of Sāma-saṃgīt, where sound becomes both a vehicle of worship and a scientific exploration of sonic truth. In the Sāmaveda, the poetic and musical Veda, Om is interpreted through innumerable tonal variations — um, aum, ova um, and others — each designed to reflect a distinct musical reality. These sacred experiments aimed to derive metrical and melodic patterns from the phonetic vibration of the Praṇava. 

The Aitareya Brāhmaṇa (Rigveda 5.32) further explains that the three elements of Om (a + u + m) correspond to the three stages of cosmic creation. Thus, every recitation of Om becomes an act of celebrating the universe’s creative power. By the time of the early Upaniṣads, the sound had already transcended its phonetic origin to symbolize a vast range of abstract metaphysical principles—existence, consciousness, and the eternal. 

Navagraha Temple and the Solar Harmony

Crowning the Citrācal Hills in the heart of Guwahati, the Navagraha Temple stands as a timeless testament to the city’s cosmic heritage. Within its Garbhagṛha (Sanctum Sanctorum) rest nine Graha Liṅgams, representing the nine celestial bodies of Vedic cosmology—Sūrya, Chandra, Maṅgala, Budha, Bṛhaspati, Shukra, Shani, Rāhu, and Ketu. Each is enshrined in a specific directional orientation, with Sūrya, the Sun, at the centre, radiating cosmic harmony to the eight surrounding planets. 

Every Liṅgam is draped in a coloured garment symbolizing the corresponding planet’s celestial nature. The chanting of the Praṇava Mantra (Om) before each Liṅgam once formed the rhythmic and melodic core of the temple’s ritual—a musical cosmogram, where sound mirrored the structure of the heavens. 

The Mathematical Aesthetics of Sound

According to the ancient principles of Indian metrics, one mātrā in literature equates to at least four mātrās in Indian music. Thus, the tri-syllabic Om—comprising three mātrās—extends to twelve musical units.

When chanted successively before each of the eight directional Liṅgams, this yields ninety-six mātrās (8 × 12 = 96). The central Sūrya Liṅgam contributes an additional twelve mātrās, culminating in a sacred total of one hundred and eight (108) mātrās. 

This 108-beat harmonic cycle forms the conceptual foundation of the Sāma or Sūrya-saṃgīt, a unique Kāmarūpī genre of sacred music that evolved in Guwahati. Here, music was not merely devotional—it was astronomical, mathematical, and deeply philosophical, embodying the ancient city’s synthesis of spiritual acoustics and cosmic geometry. 

The Sacred Geometry of 108

The number 108 holds a sacred universality across Hindu philosophy, music, and astronomy. It symbolizes the connection between the individual and the cosmos, representing completeness and spiritual unity. 

Astronomically, the distance between the Earth and the Moon is approximately 108 times the Moon’s diameter, while the Sun’s diameter is roughly 108 times that of the Earth—and its distance from Earth is also about 108 times the Sun’s diameter. 

In astrology, the twelve houses and nine planets yield the sacred combination 12 × 9 = 108. 

In human physiology, 108 echoes in the body’s marman (vital points) and the channels of the anāhata chakra. In devotional practice, the 108 beads of a japa-mālā mark the rhythmic meditation linking the microcosm to the macrocosm. 

Thus, when the priests of the Navagraha Temple once intoned the Om across its nine sanctified directions, they enacted not merely a ritual but a musical alignment of earth, sound, and the solar cosmos—a living legacy of Sāma-saṃgīt that continues to illuminate Guwahati’s cultural and spiritual identity.

 

 

 

 

 

 

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[1] Source: Courtesy of www.kamakhya.org

[2] The name Prāgjyotiṣa / Prāgjyotiṣapur (Pragjyotisha / Pragjyotishpura) does occur in the Valmīki Rāmāyaṇa.

 

तत्र प्राग्ज्योतिषं नाम जातरूपमयं पुरम् ।

यस्मिन् वसति दुष्टात्मा नरको नाम दानवः ॥

 

Location / Reference

 

·         Kāṇda (Book): Kiṣkindhā-kāṇda (Book IV) — this passage appears in the chapter describing the Varāha Mountain and its wealthy city.

·         Sarga / Verse numbering (variant editions):

 

1.       In the Valmiki Rāmāyaṇa edition hosted by IIT Kanpur (valmiki.iitk.ac.in) the verse is given as 4.42.31 (Kiṣkindhā 42.31). ([valmiki.iitk.ac.in][1])

2.       Some other online texts/editions number the same line differently (e.g., versions that group sargas slightly differently show it as 4.41.25). This variation is due to differences across printed/online editions and counting conventions. ([ambuda.org][2])

 

(So please note the Kiṣkindhā and the surrounding lines — that is the most reliable way to locate the verse across editions.)

 

“There is a city called Prāgjyotiṣa, all of gold. In it dwells an evil-minded demon named Naraka.” The literal sense of the Sanskrit: tatra = there; prāgjyotiṣam nāma = named Pragjyotisha; jātarūpamayam puram = a city made/appearing of gold; yasmin vasi ti = in which dwells; duṣṭātmā narakaḥ nāma dānavaḥ = the wicked (demon) named Naraka.

 

Context:

The lines occur while describing the golden Varāha mountain in the ocean and the wonderful places on it — valleys, caves and the city Pragjyotisha — and noting that the demon Naraka (identified in local traditions with the early ruler of Pragjyotisha / Kamarupa) dwells there. The immediately surrounding verses describe the mountain’s extent, its golden peaks, caves, and that Ravana and Vaidehī (Sītā) might be sought in such places — so the mention of Pragjyotisha is part of that geographic/mythic description. ([valmiki.iitk.ac.in][1])

 

Sources / Editions consulted

 

·         Valmiki Rāmāyaṇa (IIT Kanpur text & translation pages) — Kiṣkindhā 4.42.31 (Sanskrit text with word meanings and short translation). ([valmiki.iitk.ac.in][1])

·         Ambuda / other on-line editions (showing alternate numbering 4.41.25 in some versions). ([ambuda.org][2])

 

[3] शून्ये प्राग्ज्योतिषपुरे निर्झानं ददर्श सः। धूपधूमं वनप्लुष्टात् कालागुरुणात् परम्॥ १७१॥ मरीचिकावतीर्णाविभ्रमे बालुकाम्बुधौ।तद्गजेन्द्रा महाग्राहसमूहसमतां ययुः॥ १७२॥चतुर्थस्तरङ्गः – राजतरङ्गिणी

A Study of Pragjyotishpur as a Port City

(Reconstructing the Ancient Hydro-Geography and Heritage of Guwahati)

Abstract:

This paper reconstructs the historical hydro-geography and urban heritage of Guwahati (ancient Pragjyotishpur), one of South Asia’s oldest riverine settlements. Situated as the sole gateway between Northeast India and the Indian mainland, Guwahati once functioned as a major port city linking India with Southeast Asia, China, and the Himalayan corridor. The study draws from mythological sources, oral traditions, and emerging archaeological evidence to outline a network of ancient waterways and land routes, including those connecting Dighali Pukhuri, Bharlu, Naonjan, and Jorpukhuri. It situates these within the sacred geography of Nilachal, Chitrachal, and Narakasura Hills, underscoring the integration of trade, religion, and astronomy in the region’s urban form. The paper further discusses the presence of ancient observatories, temples, and hydrological alignments, arguing that Pragjyotishpur represented a fusion of cosmology and commerce. Finally, it emphasizes the need for modern scientific heritage documentation—through carbon dating, GIS-based hydrological studies, and archaeological research—to reclaim Guwahati’s lost identity as an ancient maritime and cultural hub.

 

Keywords: Guwahati Heritage, Pragjyotishpur, Ancient Port City, Hydro-geography of Assam, Kamakhya Temple, Nilachal and Chitrachal Hills, Narakasura Hill Archaeology, Riverine Trade Routes, Intangible Cultural Heritage of Assam, Astronomical Observatories in Chitrachal, Navagraha Temple, Vashishtha Ashram, Sacred Geography of Guwahati, Northeast India Cultural Corridor, River-based Civilization Studies

 

 

 

 

1. Introduction:

Guwahati, historically known as Pragjyotishpur, holds a distinguished position in the cultural and geographical landscape of South and Southeast Asia. For the nations of Southeast Asia—China, Japan, Taiwan, Myanmar, Thailand, and others—Northeast India functions as a natural bridge connecting their territories with mainland India. Within this configuration, Guwahati emerges as the only major gateway linking the northeastern corridor to the Indian subcontinent. Its strategic geographical setting, coupled with its mythological, historical, and spiritual significance, positions Guwahati as one of the most ancient urban settlements in the region.

 

2. The Ancient Waterway Network of Guwahati:

Historical and cultural records indicate that Guwahati was once a flourishing port city, supported by an intricate network of waterways and land routes. These waterways provided essential access to trade, communication, and cultural exchange between the Himalayan foothills and the Brahmaputra plains. 

In ancient times, the city was accessed primarily through waterways running between the twin hill ranges of Nilachal and Chitrachal. The natural alignment of these mountains formed a sheltered river passage that served both as a port entry and a spiritual threshold to the sacred landscape of Kamakhya—the patron goddess of Guwahati. The presence of landmarks such as Ashwaklanta, Ar-Parbat, Bhasmachal, Karmanasha, and Shukleshwar suggests that these were not merely religious sites but also served as navigational and geographical markers, delineating the ancient routes of approach and exit along the Brahmaputra.

 

3. Spatial Distribution of Urban Functions:

Archaeological and oral histories suggest that ancient Guwahati displayed a highly organized urban form. The southern sectors of the city, located close to the Nilachal foothills, housed palatial structures, settlements, and ritual centers. In contrast, the riverbank zones supported marketplaces, warehouses, and military barracks near the port. The topography created a natural semi-enclosed environment—giving the impression of entering a vast cavern when approached from the river. Remarkably, this spatial perception remains intact even today when Guwahati is viewed from the northern bank of the Brahmaputra.

 

4. The Routes of Access:

Ancient Guwahati had three principal waterways and one major land route connecting the northern and central zones of the city:

1.       The First Waterway originated near the present Circuit House and extended to the southern edge of Dighali Pukhuri, which functioned as an inland dock. The British later developed northern side of this area, building roads, and after India’s independence, the Gauhati High Court and Circuit House were constructed over this route.

2.       The Second Waterway followed the course of the Bharlu River, once a significant arterial channel.

3.       The Third Waterway passed through Naonjan (now Naonjan Road) in Uzan Bazar, linking to Jorpukhuri, and from there extended toward the present Guwahati Railway Station area, reaching Saruchala Beach near the old Meghdoot Cinema Hall. From Saruchala, the waterway continued through Barchala Beach and Mara Bharlu River, eventually leading via Deep Beel and Khandajan back to the Brahmaputra. 

These interlinked watercourses formed a circular navigational system—connecting domestic trade, temple economies, and external riverine commerce.

 

5. Astronomical and Spiritual Geography:

Ancient textual references, particularly from the Kalika Purana and other Tantric sources, mention the presence of astronomical observatories (Jyotisha Kendras) in the Chitrachal Hills. The cluster of temples and shrines, including the Navagraha Temple, stands as a living testimony to this celestial knowledge tradition. The dispersion of numerous Lingas and sacred structures further underscores the region’s ritual importance and its integration of astronomy with spirituality. 

At the southern extremity of Guwahati lies the Vashishtha Ashram, established by the sage Vashishtha at the confluence of three sacred streams—Sandhya, Lalita, and Kanta. Located at the foothills of Sandhyachal, this tri-river junction reflects the synthesis of hydrology, spirituality, and geography typical of ancient Indian sacred landscapes.

 

6. Archaeological Evidence and Narakasura Hill:

The Narakasura Hill (also known as Narakasura Parbat) is traditionally believed to have housed the Pragjyotishpur Palace, the capital of the ancient kingdom of Bhauma Naraka. Recent archaeological surveys have discovered long brick walls and foundations of exceptional antiquity on this site, indicating the presence of monumental architecture. Such findings align with mythological accounts that place the seat of Naraka’s power in this region. Further systematic exploration by the Archaeological Survey of India (ASI) and related heritage bodies could substantially enhance understanding of Guwahati’s early urbanism and political significance.

 

7. Discussion: Heritage, Hydrography, and Urban Continuity:

The study of Guwahati’s ancient hydrography offers a valuable model for understanding urban evolution along riverine systems in South Asia. Its integration of geography, hydrology, and religious symbolism reveals a multidimensional city where trade, devotion, and cosmology coexisted in harmony. The alignment of temples, hills, and waterways mirrors the cosmic geometry described in ancient Vedic and Puranic literature—suggesting that Pragjyotishpur was as much a spiritual mandala as a port settlement. 

The erosion of waterways, unplanned urbanization, and loss of documentation over centuries have obscured this historical continuum. However, through scientific heritage documentation, GIS mapping, hydrological reconstruction, and archaeological excavation, it is possible to recover this lost narrative. Such interdisciplinary research would contribute significantly to the global understanding of early South Asian port cities and their maritime networks.

 

8. Conclusion:

Guwahati’s historical identity as an ancient port city—anchored in its waterways, sacred topography, and cosmic symbolism—remains a vital yet underexplored component of Indian civilization. Situated at the intersection of myth and materiality, the city invites renewed attention from historians, archaeologists, geographers, and cultural heritage professionals. Through systematic study and scientific validation, the lost heritage of Pragjyotishpur can once again be illuminated as a cornerstone of India’s cultural and civilizational narrative.