Mahayana Buddhism in Lower Assam: A Hidden Gem of Cultural Resilience

Assam and Mahayana BuddhismWhen discourse on Mahayana Buddhism in India takes place, Assam rarely finds entry into the discussion. The spotlight usually falls on Ladakh, Sikkim, Arunachal Pradesh, or Tamang settlements elsewhere. Yet, quietly and persistently, Mahayana Buddhist life continues to thrive in parts of Lower Assam—most vividly during the celebration of Sonam Losar, theTibetan-Himalayan New Year.Sonam Losar may not figure prominently in mainstream narratives of Indian Buddhism; in Lower Assam, it remains a deeply lived, communal, and joyful event. Its lively celebration reminds us that religious traditions do not survive only through grand institutions or scholarly recognition; they endure through community, memory, sincerity, and shared ritual life.Mahayana Buddhist Communities in Lower AssamThe contemporary Mahayana Buddhist presence in Lower Assam is largely concentrated among Tamangs, Sherpas, and a significantly limited number of Tibetans. However, their vibrancy surpasses their size. These communities are spread across several villages—Daranga Mela, Sashipur, Mushalpur, Lamidara, Bagnabari, Nikasi (in Baksa district), and Sumankhata (in Tamulpur district).Though numerically modest, the Mahayana settlements of this region are socially cohesive. Population clusters range from around 40 individuals in Mushalpur, 120 in Sashipur, 250 each in Lamidara, Bagnabari, and Nikasi, 264 in Daranga Mela, to about 400 in Sumankhata. Tamangs constitute the majority group, with smaller representations of Sherpas and the smallest number of Tibetans.In Lower Assam, organised Buddhist institutions are few. Only one functioning vihara—located at Mushalpur—acts as a religious and communal centre. However, the limited number of viharas does not reflect a weakening of religious life. On the contrary, it reveals a distinctive pattern of continuity rooted in community participation rather than monastic dominance.An important feature of Mahayana life in Lower Assam is its hybrid ritual landscape. Around 90 lamas (religious functionaries), including the abbot, play a central role in ritual activities. Their presence suggests the coexistence of elements ofMahayana Buddhismwith indigenous and ethnic religious practices.This amalgamation does not dilute Buddhist identity. Instead, it mirrors a living tradition that has adapted to local culture. Rituals, chants, protective ceremonies, and seasonal festivals combine canonical Buddhist ideas with community-specific customs, creating a form of blended Buddhism that is both recognisably Mahayana and distinctly Assamese.Among the festivals observed, Sonam Losar occupies a special place. Generally celebrated five days before Saraswati Puja during the Shukla Paksha of the Indian calendar, as Ghanamaya Tamang, Secretary of the Purvanchal Tamang Bauddha Sangha, shared, Sonam Losar marks the New Year according to the Tibetan-Himalayan tradition. This year, while Sonam Losar formally falls on 19 January, the three- to five-day celebrations in Assam often extend in different forms over a period of 15–20 days. It is observed alongside another major festival, Saga Dawa, which marks Buddha Purnima.How Sonam Losar Is Celebrated in Lower AssamWhat makes Sonam Losar remarkable in Lower Assam is not its scale but its spirit. Homes are cleaned and decorated, families gather dressed in traditional attire, elders offer blessings, and prayers are performed at viharas and community spaces by lighting candles, burning incense, and making offerings. The festival is less about spectacle and more about reaffirming belonging—religious, cultural, and social.Food plays an important role in the celebration. Traditional snacks such askhapsiandkharu pithaare prepared and distributed among neighbours, cutting across community barriers. These culinary practices reflect a seamless blending of Buddhist ritual time with Assamese festive culture, as Sonam Losar comes just a few days after Assamese Bhogali Bihu, making it intelligible and welcoming even to non-Buddhist neighbours.The vitality and survival of Mahayana traditions in Lower Assam owe much to community initiatives. The Purvanchal Tamang Bauddha Sangha of Darangajuli plays a crucial role in sustaining religious-cultural continuity. Such organisations compensate for the absence of large monastic institutions. They ensure that festivals like Sonam Losar are not merely remembered but actively lived, transmitted to younger generations through participation rather than formal instruction.The celebration of Sonam Losar in Lower Assam challenges common assumptions about Buddhism in India. It highlights how traditions can remain vibrant despite limited public visibility. Recognition by the mainstream is not a prerequisite for cultural survival.At a time when religious identities are often discussed in rigid categories, the Mahayana followers of Lower Assam offer a different teaching—one of adaptability, coexistence, and quiet resilience. Sonam Losar here is not a relic of the past but a living present.As Assam continues to be known for its cultural diversity, the Mahayana Buddhists of Lower Assam deserve a place in that story. Their New Year celebrations may be little known, their festival observations may be less pompous, but they are deeply meaningful—woven into everyday life, shared across communities, and carried forward with joy and devotion.Related