Dharma or Dharma-Niranjana was a presiding deity like Lord Shiva adored and worshipped by a section of people in West Bengal who came under the spell of Buddhist faith. Dharma was regarded as the Adi Buddha. He had no connections with Brahmanic gods and goddesses. According to some, Dharma was as good as sunya (the void), invisible even to gods and approachable through meditation only. Out of Dharma's body sprang the goddess Adya who along with Dharma received worship in Gajan. The origin of Dharma and Goddess Shakti is traced to the days when the Mahayana Buddhism was on decline. Dharma, according to some others is equated with Sibi Raja. The old Sibi story is well known and it is believed that Dharma faith existed even before the rise of Buddha.
Any way, as it is recorded in history, during the time of the break-up of Gupta Kingdom at the end of the sixth century, the faith professed in this region was chiefly non Buddhistic. The upper society at that time neither followed the Vedas nor Buddhistic Tripitaka, they practised Tantrikism. In fact, Raja Sasanka was a follower of Saiva Tantrikism. Then the Vardhana Kings came in the seventh century. The first king was a worshipper of Lord Shiva. In the second instance, there was a Saura (Sun) worshipper king and this (tradition) was followed by the most powerful emperor Harsha who was a worshipper of Saiva at first and became a Buddhist later, though he professed himself as a follower of Maheswar also during his later life. Harsha tried for unification of the faiths of Saiva, Saura, Sakta and Buddhistic cults through some unique festivals. Hiuen-Tsang's interesting account of the endeavour of Harshvardhan gives a definite picture how all these faiths were brought to the same platform and the general populace was influenced by his activities. Shri Harsha initiated the elaborate ceremony of Chaitra festival. Performance of dance and music were provided in the festivities, and representatives from every religious group were invited.
One day Brahmans, jealous of Buddhists, are said to have set fire to this huge pavilion and a portion of it was burnt to ashes. The above festival which was held in the month of Chaitra was henceforward turned into an annual one. And in course of time this Chaitra (spring) festival of Kanauj introduced by Harsha has developed or rather degenerated into Gambhira and Gajan festival.
In another historical festival arranged by Shri Harsha at Allahabad worships were offered to Buddha, Shiva and the Sun-god. People were entertained with dance and music. Hiuen-Tsang also recorded his visit to Pundravardhana, the capital of North Bengal, where he witnessed elaborate Buddhist Sangharams and preachers. In the south of Gauda, at that time, in the territory of Sasanka, there existed Saiva and Saura temples in hundreds. This century was followed by a period of invasion, disorder and anarchy. One Adisura conquered and drove out Buddhism, and re-established Vedic religion.
Then came the Palas under whom various religious and literary traditions were encouraged. During the reign of the Palas, who were the followers of Buddhism, the worship of gods like Narayana and Mahadeva were reintroduced, and at the time of Devapala Brahmanism spread in full swing. After this, Saivism struck deep roots in Gauda (the old medieval city of Maldah). Buddhistic gods were mixed up with Saiva and Sakta images. In this way, during Sena rule just before Muslim conquest, the Buddhist images were almost dissolved into Saiva-Sakta images, and Saura (Sun) images got mixed up with those of Dharma from which Dharma Gajan originated. The Muslim invasion affected the social conditions of West Bengal. The Hindu-Buddhist festivals were forbidden even at lower rural level. Only at distant corners of villages or out-of-the-way places which were free from direct interference of the invaders, Gajan of Shiva and Dharma Gajan were in vogue. This is true about certain villages of Rarha (Burdwan) area. Since Gajan is deeply connected with the conditions stated above, the subject is needed to be treated with reference to cross-currents of thoughts: (1) adoration of Adi Buddha, (2) Sun-god worship and (3) predominance of Saiva cult.
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Any way, as it is recorded in history, during the time of the break-up of Gupta Kingdom at the end of the sixth century, the faith professed in this region was chiefly non Buddhistic. The upper society at that time neither followed the Vedas nor Buddhistic Tripitaka, they practised Tantrikism. In fact, Raja Sasanka was a follower of Saiva Tantrikism. Then the Vardhana Kings came in the seventh century. The first king was a worshipper of Lord Shiva. In the second instance, there was a Saura (Sun) worshipper king and this (tradition) was followed by the most powerful emperor Harsha who was a worshipper of Saiva at first and became a Buddhist later, though he professed himself as a follower of Maheswar also during his later life. Harsha tried for unification of the faiths of Saiva, Saura, Sakta and Buddhistic cults through some unique festivals. Hiuen-Tsang's interesting account of the endeavour of Harshvardhan gives a definite picture how all these faiths were brought to the same platform and the general populace was influenced by his activities. Shri Harsha initiated the elaborate ceremony of Chaitra festival. Performance of dance and music were provided in the festivities, and representatives from every religious group were invited.
One day Brahmans, jealous of Buddhists, are said to have set fire to this huge pavilion and a portion of it was burnt to ashes. The above festival which was held in the month of Chaitra was henceforward turned into an annual one. And in course of time this Chaitra (spring) festival of Kanauj introduced by Harsha has developed or rather degenerated into Gambhira and Gajan festival.
In another historical festival arranged by Shri Harsha at Allahabad worships were offered to Buddha, Shiva and the Sun-god. People were entertained with dance and music. Hiuen-Tsang also recorded his visit to Pundravardhana, the capital of North Bengal, where he witnessed elaborate Buddhist Sangharams and preachers. In the south of Gauda, at that time, in the territory of Sasanka, there existed Saiva and Saura temples in hundreds. This century was followed by a period of invasion, disorder and anarchy. One Adisura conquered and drove out Buddhism, and re-established Vedic religion.
Then came the Palas under whom various religious and literary traditions were encouraged. During the reign of the Palas, who were the followers of Buddhism, the worship of gods like Narayana and Mahadeva were reintroduced, and at the time of Devapala Brahmanism spread in full swing. After this, Saivism struck deep roots in Gauda (the old medieval city of Maldah). Buddhistic gods were mixed up with Saiva and Sakta images. In this way, during Sena rule just before Muslim conquest, the Buddhist images were almost dissolved into Saiva-Sakta images, and Saura (Sun) images got mixed up with those of Dharma from which Dharma Gajan originated. The Muslim invasion affected the social conditions of West Bengal. The Hindu-Buddhist festivals were forbidden even at lower rural level. Only at distant corners of villages or out-of-the-way places which were free from direct interference of the invaders, Gajan of Shiva and Dharma Gajan were in vogue. This is true about certain villages of Rarha (Burdwan) area. Since Gajan is deeply connected with the conditions stated above, the subject is needed to be treated with reference to cross-currents of thoughts: (1) adoration of Adi Buddha, (2) Sun-god worship and (3) predominance of Saiva cult.
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