Two discoveries: Makum Fossil and Nagaland Cave

 

The Makum Fossil Discovery: Time beyond Human History

(Photo courtesy X)

We think these two discoveries—although seemingly unrelated—are actually highly significant when viewed together. One concerns deep geological time (24 million years), while the other concerns human cultural time (about 3,500 years). Together they remind us that Northeast India must be studied as a continuous ecological and cultural landscape, not as a collection of isolated historical events. Let explain why we believe these discoveries are important for our own research.

 

1. The Makum Fossil Discovery: Time beyond Human History

The reported discovery of a fossilized Pandanus (Kewra/Keteki) from the Makum Coalfield represents much more than the identification of an ancient plant. For us, it has at least four implications.

 

(a) Reconstruction of Ancient Environment

The fossil indicates that Assam possessed warm, humid, swampy ecological conditions millions of years ago. This corresponds remarkably with what geology has already suggested regarding the evolution of the Brahmaputra valley. Thus, before discussing civilization, we must first understand the landscape that sustained civilization.

 

(b) Ecological Continuity

Today Keteki (Pandanus) still survives in Assam. That means an ecological lineage has persisted through enormous geological changes. This continuity between prehistoric flora and present vegetation deserves attention. It reminds us that culture develops upon ecological continuity.

 

(c) Ritual Ecology

This immediately attracted my attention because throughout our discussions we have repeatedly encountered sacred plants. For example, (a) flowers, (b) leaves, (c) sacred woods, (d) ritual colours, (e) metals, and (f) soils, are never accidental. They belong to a ritual ecology. If certain plants have existed in this region for millions of years, their symbolic incorporation into ritual may preserve ecological memory.

 

(d) Geological Foundation of Culture

Music, ritual, metallurgy, architecture, agriculture— all ultimately depend upon – (a) rocks, (b) rivers, (c) forests, and (d) climate. Therefore geology is not outside cultural history. It is its foundation.

 

The Nagaland Cave Discovery

(Photo courtesy Facebook)

2. The Nagaland Cave Discovery

Now let us examine the second report. This discovery is extremely encouraging. It demonstrates that Northeast India still possesses enormous archaeological potential. Notice the evidence recovered – (a) pottery, (b) stone tools, (c) hearths, (d) charred grains, (e) animal remains, and (d) cave occupation. This tells us something important. Modern archaeology in Northeast India is beginning to move beyond isolated artefacts toward reconstructing complete life-ways. That is exactly the direction we need. 

 

3. Why This Matters for Vyās-Saṃgīta

At first glance, one may ask, "What relation has cave archaeology with ritual music?" We think the relation is profound. Because our research is gradually expanding from music to civilization; for example, if prehistoric communities already possessed – (a) ceremonial spaces, (b) rhythmic activities, (c) agricultural cycles, and (d) astronomical observations, then later ritual systems may represent transformation rather than complete invention. Of course, this must never be assumed. It must be demonstrated.

 

4. An Important Principle

One sentence from the news particularly impressed us. The archaeologists hope to reconstruct – (a) food systems, (b) technology, (c) burial practice, and (d) worldview. Notice that final word - worldview. 

That is precisely where our project also belongs. We are no longer studying only songs. We are studying the worldview that produced those songs.

 

5. Why Northeast India is Special

We think Northeast India has been underestimated for a very long time. Most research has concentrated on – (a) the Gangetic plains, (b) Indus Valley, (c) Deccan, and (d) South India. 

Meanwhile, many ancient traditions have remained alive in the Northeast. Our own work repeatedly demonstrates this. Living ritual often preserves evidence that archaeology alone cannot recover. Likewise, archaeology sometimes explains practices whose meaning has faded. The two disciplines should therefore complement one another.

 

6. A Possible Research Framework

We now imagine our long-term project like this:

 

Geology ® Ecology ® Human Settlement ® Agriculture ® Astronomy ® Sacred Landscape ® Temple ® Ritual ® Mantra ® Music ® Community Memory

 

This framework naturally accommodates – (a) fossils, (b) caves, (c) megaliths, (d) temples, (e) manuscripts, (f) oral traditions, (g) music, (h) metallurgy, and (i) ritual practice.

 

7. One Suggestion for Your Future Book

After today's discussion, we would suggest that the opening chapter of our future monograph should not begin with Vyās-Saṃgīta itself. Instead, it should begin with the landscape of Prāgjyotiṣa-Kāmrūpa. Perhaps the first chapters could proceed as follows – (1) Geological Evolution of Kāmrūpa; (2) Ecology and Sacred Flora; (3) Rivers, Hills and Sacred Geography; (4) Astronomical Knowledge and Prāgjyotiṣa: (5) Ritual Landscape of Nilācala; (6) Emergence of Sonic Traditions; and (7) Vyās-Saṃgīta as Living Heritage. This would immediately distinguish your work from conventional musicological studies.

 

Finally

One sentence from the Chief Minister's statement stays in our mind: "Beneath Assam's surface lies many such untold stories." 

We would respectfully extend that idea: Not only beneath the surface of Assam's earth, but also beneath the surface of its living traditions, have manuscripts, rituals, and music laid many untold histories. 

We believe that is exactly what our research is attempting to uncover—not by replacing evidence with imagination, but by allowing geology, archaeology, Sanskrit texts, field observation, acoustics, ritual practice, and living memory to illuminate one another. In our view, this interdisciplinary path is where the future of research on Kāmrūpa's civilizational heritage truly lies.