Sri Surya Pahar, a treasure trove, about 12 km southeast ![]()
of Goalpara town and about 136 km northwest of Guwahati attracts people of all religious beliefs of the country, particularly during Maghi Purnima. Following unearthing of valuable relics and move to retrieve and renovate some of the sculptures and opening of an archeological museum, the appeal of Sri Surya Pahar has increased manifold for pilgrims and tourists alike. The Archaeological Survey of India (ASI) is in charge of heritage conservation works there.
![The stupas at Sri Surya Pahar]()
People visit the sacred hill and enjoy its scenic beauty as well as
heritage, particularly during the mela and yajna in February every year. Last year, the flow of pilgrims and tourists to Sri Surya Pahar decreased substantially for communication bottleneck but after the repair of the bridge over Jinari river at Dubapara recently, the number of visitors to this heritage site has been on the rise.
Sri Surya Pahar is not only a confluence of three religions as evident from the innumerable sculptures and other relics belonging to Hinduism, Buddhism and Jainism but also a garden of medicinal plants most of which await scientific identification. The hill with its abiotic and biotic components, including some rare primates, is worthy of becoming cynosure of naturalists and adventure tourists. Local people believe that one less than a lakh shivalingas dot the hill. Although the exact figure of the lingas, deities and relics in the hill is yet to be counted scientifically, many of them have either been pilfered or have suffered corrosion over the years.
The recent archaeological findings indicate that an ancient civilization must have flourished in![The Dasabhuja Durga]()
and around Surya Pahar. Some scholars referring to the accounts of Chinese pilgrim Huen Tsang and the unearthed relics claim that Sri Surya Pahar and its periphery and not Guwahati was the actual Pragjyotishpur, the capital of the kingdom of Bhaskarbarman. The relics dug out from Paglatek (also in Goalpara district) and available in the vicinity of Sri Surya Pahar also strengthen such a belief.
The name of Sri Surya Pahar implies that the site was perhaps associated with the cult of sun worship. Literary accounts corroborate that among other Brahminical deities worshipped in ancient Assam, Surya or sun god occupied a prominent place in its cultural history. References are found in the Kalika Puran about two seats of sun worship in ancient Assam. One of the centres has been identified as Sri Surya Pahar which bears the iconographic significance of the cult as well.
A carved stone slab, now housed in the Sri Surya Temple and worshipped as Surya, apparently lent its name to the surrounding hill. Archaeologists have identified the central figure in the circular carvings of the slab as Prajapati, which is carved inside an inner circle while the surrounding outer circle is in the form of twelve lotus petals. Each lotus petal has the seated figure of an Aditya. These twelve Adityas are described as twelve solar divinities namely Dhatri, Mitra, Aryaman, Rudra, Varuna, Surya, Bhaga, Vivasvan, Pushan, Savitri, Tvastri and Vishnu. This stone may be probably the detached part that formed the ceiling of the temple of Surya. Since Surya Pahar is very close to the bank of Brahmaputra river, it might have been an important trade centre or seat of administration in the past.
Numerous rock carvings of the Brahminical pantheon can be seen at the foothills of Sri Surya Pahar and its adjacent areas. Notable among them are the sculptural panels of Shiva and Vishnu. The twelve-armed Vishnu with a seven-hooded canopy over its head stands prominent. It is worshipped as Dasabhuja Durga. Adorned with necklace, kundalas, armlets, garlands, etc, the deity stands erect on a lotus.![Shivalingas and other antiquities of Surya Pahar]()
There are differences among scholars about the identification of this sculpture. While Dr Birinchi Kumar Baruah and Dr Srinivas Murthi have identified it to be of Manasha, ASI scholars consider a male deity was tempered with thick plaster into a female one subsequently. However, there are a series of rock carvings on either side of this prominent figure. The notable remains are the Ganesha, Hari-Hara, numerous rock-cut Shivalingas, Vishnupadas,
rock-cut caves, etc carved out of granitic outcrops. Most of the Brahminical figures appear in the niches and the carved figures are assigned to circa 9th century AD.
Similar to the Surya Chakra, there also exists a Chandra Chakra, but the natural vagaries have eroded it badly. There is a natural cavern on the southern slope of the hill made of piled stones. Within the natural caves, there are Jain carvings. Remains of these Jain affiliations in the form of inscription and rock carvings are assigned to ninth century AD. The two figures carved in a big granite boulder are in low relief. The figures are shown in standing posture with their hands hanging down to the knees and their cognisance are shown below the figures in low relief. Another figure carved at the top of the hill is identified as Adinath. The figure is carved in sitting posture in the rocky outcrop and two bulls are marked at the base, the mark of cognisance of the first Tirthankara.
As many as 25 votive stupas of different shapes and sizes cut out of granite boulders are existing on a vast area right from the extreme northwestern slope of the hill up to one kilometre further south. Vestiges of these Buddhist relics in the form of rock-cut votive stupas at Sri Surya Pahar are highly significant as it is commonly believed that the Buddhism was not prevalent in the cultural history of ancient Kamrupa. The stupas in the Surya Pahar are of archaic shape with three gradually receding rings round the base. The topmost ring supports the dome almost semicircular in shape with flattened top. On the top of the dome there are the remnants of a square harmika with groove in the centre to hold the shaft of chhatra or chhatravali (parasole); the crowning element is, however, missing. According to Prof SK Saraswati, they are of Christian era. However, ASI says that the archaic nature of the carvings show that the stupas at Sri Surya Pahar were hewn during the Hinayana phase of Buddhism of early Christian era. Further development of the faith in the later phases are not yet seen at the site although the neighbouring territories of Bihar and Bengal witnessed the later phases of Mahayana and Vajrayana esotericism.
The natural caves existing on the southeast corner of the hill at Sri Surya Pahar, according to ASI sources, are the largest rock shelter having two compartments with common passage through the east. ASI started excavation works in Sri Surya Pahar in 1993. However, the initial works were carried out for brief periods annually, which, however, exposed startling relics. The earlier findings included vestiges of stupa, heads of deities with karanda mukuta, kiritimukha, terracotta mortar-pestle and vessels used in rites, designed tiles, apsaras, purnaghat, etc.
Excavations carried out in 1996 and 1997 revealed that a Buddhist stupa along with monastery (vihara) belonging to 8th-9th century AD (contemporary to Paharpur stupa now in Bangladesh) was there. The beautifully decorated bricks of different dimensions attract the onlookers, which perhaps tempted many visitors to collect the broken ones that time.
Recent excavations have yielded two temple complexes along with a large number of antiquities which range from sixth to twelfth century AD. One of them is the brick temple complex aligned in north-south directions. These rectangular enclosure walls enclose the remains of several brick structures including the sanctum sanctorum and porch built in three substructural phases. Antiquities found from the site are mainly terracotta tiles and plaques. Notable discoveries from the temple complex near the ancient tank include sculpture of Mahisasurmardini, Ganesha and a few stone architectural members.
Excavations in the southern foothills also revealed a stone-paved water kund with revetment walls to take bath and to perform other daily ablutions by the devotees and monks near the Jain natural cave. This type of ancient kund which can control the natural flow of water is of rare innovative experiment invented by the ancient people. This kund seems to have served as a natural tank before going to worship the Jain god which was carved in the natural cavern.
Subsequently, ASI has for conservation and preservation, taken a number of steps like barbed wire fencing, construction of pavement, construction of roads with culverts, pillared mandapa to arrest decay, laying gardens for attracting and enabling tourists and pilgrims for their easy movement, study and pleasurable programme.
ASI has exhibited most of the antiquities unearthed from the excavation and displayed those at the site museum, although Assamese labelling of those are yet to be done. Some of these 96 collections include stone sculptures of Mahisasurmardini, Gajasimha, plaques of human figure, mythical animals, kiritimukhas, amalaka fragment, decorated lion head, moulded fish, decorated tiles of floral and geometric designs, etc.
People here are optimistic that if excavation and conservation works go on, Sri Surya Pahar, the Ellora of the northeastern region could be converted into one of the most important heritage sites of the country as well as a beautiful tourist resort providing plenty of job opportunities.
Ratan Bhattacharyya
Sri Surya Pahar is not only a confluence of three religions as evident from the innumerable sculptures and other relics belonging to Hinduism, Buddhism and Jainism but also a garden of medicinal plants most of which await scientific identification. The hill with its abiotic and biotic components, including some rare primates, is worthy of becoming cynosure of naturalists and adventure tourists. Local people believe that one less than a lakh shivalingas dot the hill. Although the exact figure of the lingas, deities and relics in the hill is yet to be counted scientifically, many of them have either been pilfered or have suffered corrosion over the years.
The recent archaeological findings indicate that an ancient civilization must have flourished in
The name of Sri Surya Pahar implies that the site was perhaps associated with the cult of sun worship. Literary accounts corroborate that among other Brahminical deities worshipped in ancient Assam, Surya or sun god occupied a prominent place in its cultural history. References are found in the Kalika Puran about two seats of sun worship in ancient Assam. One of the centres has been identified as Sri Surya Pahar which bears the iconographic significance of the cult as well.
A carved stone slab, now housed in the Sri Surya Temple and worshipped as Surya, apparently lent its name to the surrounding hill. Archaeologists have identified the central figure in the circular carvings of the slab as Prajapati, which is carved inside an inner circle while the surrounding outer circle is in the form of twelve lotus petals. Each lotus petal has the seated figure of an Aditya. These twelve Adityas are described as twelve solar divinities namely Dhatri, Mitra, Aryaman, Rudra, Varuna, Surya, Bhaga, Vivasvan, Pushan, Savitri, Tvastri and Vishnu. This stone may be probably the detached part that formed the ceiling of the temple of Surya. Since Surya Pahar is very close to the bank of Brahmaputra river, it might have been an important trade centre or seat of administration in the past.
Numerous rock carvings of the Brahminical pantheon can be seen at the foothills of Sri Surya Pahar and its adjacent areas. Notable among them are the sculptural panels of Shiva and Vishnu. The twelve-armed Vishnu with a seven-hooded canopy over its head stands prominent. It is worshipped as Dasabhuja Durga. Adorned with necklace, kundalas, armlets, garlands, etc, the deity stands erect on a lotus.
Similar to the Surya Chakra, there also exists a Chandra Chakra, but the natural vagaries have eroded it badly. There is a natural cavern on the southern slope of the hill made of piled stones. Within the natural caves, there are Jain carvings. Remains of these Jain affiliations in the form of inscription and rock carvings are assigned to ninth century AD. The two figures carved in a big granite boulder are in low relief. The figures are shown in standing posture with their hands hanging down to the knees and their cognisance are shown below the figures in low relief. Another figure carved at the top of the hill is identified as Adinath. The figure is carved in sitting posture in the rocky outcrop and two bulls are marked at the base, the mark of cognisance of the first Tirthankara.
As many as 25 votive stupas of different shapes and sizes cut out of granite boulders are existing on a vast area right from the extreme northwestern slope of the hill up to one kilometre further south. Vestiges of these Buddhist relics in the form of rock-cut votive stupas at Sri Surya Pahar are highly significant as it is commonly believed that the Buddhism was not prevalent in the cultural history of ancient Kamrupa. The stupas in the Surya Pahar are of archaic shape with three gradually receding rings round the base. The topmost ring supports the dome almost semicircular in shape with flattened top. On the top of the dome there are the remnants of a square harmika with groove in the centre to hold the shaft of chhatra or chhatravali (parasole); the crowning element is, however, missing. According to Prof SK Saraswati, they are of Christian era. However, ASI says that the archaic nature of the carvings show that the stupas at Sri Surya Pahar were hewn during the Hinayana phase of Buddhism of early Christian era. Further development of the faith in the later phases are not yet seen at the site although the neighbouring territories of Bihar and Bengal witnessed the later phases of Mahayana and Vajrayana esotericism.
The natural caves existing on the southeast corner of the hill at Sri Surya Pahar, according to ASI sources, are the largest rock shelter having two compartments with common passage through the east. ASI started excavation works in Sri Surya Pahar in 1993. However, the initial works were carried out for brief periods annually, which, however, exposed startling relics. The earlier findings included vestiges of stupa, heads of deities with karanda mukuta, kiritimukha, terracotta mortar-pestle and vessels used in rites, designed tiles, apsaras, purnaghat, etc.
Excavations carried out in 1996 and 1997 revealed that a Buddhist stupa along with monastery (vihara) belonging to 8th-9th century AD (contemporary to Paharpur stupa now in Bangladesh) was there. The beautifully decorated bricks of different dimensions attract the onlookers, which perhaps tempted many visitors to collect the broken ones that time.
Recent excavations have yielded two temple complexes along with a large number of antiquities which range from sixth to twelfth century AD. One of them is the brick temple complex aligned in north-south directions. These rectangular enclosure walls enclose the remains of several brick structures including the sanctum sanctorum and porch built in three substructural phases. Antiquities found from the site are mainly terracotta tiles and plaques. Notable discoveries from the temple complex near the ancient tank include sculpture of Mahisasurmardini, Ganesha and a few stone architectural members.
Excavations in the southern foothills also revealed a stone-paved water kund with revetment walls to take bath and to perform other daily ablutions by the devotees and monks near the Jain natural cave. This type of ancient kund which can control the natural flow of water is of rare innovative experiment invented by the ancient people. This kund seems to have served as a natural tank before going to worship the Jain god which was carved in the natural cavern.
Subsequently, ASI has for conservation and preservation, taken a number of steps like barbed wire fencing, construction of pavement, construction of roads with culverts, pillared mandapa to arrest decay, laying gardens for attracting and enabling tourists and pilgrims for their easy movement, study and pleasurable programme.
ASI has exhibited most of the antiquities unearthed from the excavation and displayed those at the site museum, although Assamese labelling of those are yet to be done. Some of these 96 collections include stone sculptures of Mahisasurmardini, Gajasimha, plaques of human figure, mythical animals, kiritimukhas, amalaka fragment, decorated lion head, moulded fish, decorated tiles of floral and geometric designs, etc.
People here are optimistic that if excavation and conservation works go on, Sri Surya Pahar, the Ellora of the northeastern region could be converted into one of the most important heritage sites of the country as well as a beautiful tourist resort providing plenty of job opportunities.
Ratan Bhattacharyya
Umesh Sharma
5121 Lackawanna ST
College Park, MD 20740
1-202-215-4328 [Cell Phone]
Ed.M. - International Education Policy
Harvard Graduate School of Education,
Harvard University,
Class of 2005
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