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Ekasarana Dharma

2021-06-27T11:42:57Z

213.31.4.80:

{{short description|Medieval religion propagated by Sankardev in Assam, India}}
{{EngvarB|date=October 2013}}
{{Use dmy dates|date=November 2020}}
{{Culture of Assam}}
{{Vaishnavism}}
{{Hindu philosophy}}

'''Ekasarana Dharma'''<ref>Sarma {{harv|Sarma|1966|p=41}}, Cantlie {{Harvcol|Cantlie|1984|p=258}} and Barman {{Harvcol|Barman|1999|p=64}} call it ''Ekasarana''. Maheshwar Neog uses both ''Ekasarana''{{Harvcol|Neog|1985|p=111}} as well as ''Ekasarana naam-dharma'', qualifying the word ''[[dharma]]'' in the second example. Others call it ''Ekasarana Hari-naam-Dharma'', further qualifying the word ''dharma''.</ref> (literally: ''Shelter-in-One religion'') is a [[Vaishnavism#Later_medieval_period|neo-Vaishnavite]] religion propagated by [[Srimanta Sankardeva]] in the 15th-16th century in the [[India]]n state of [[Assam]]. It rejects focus on vedic ritualism and focuses on devotion (''[[bhakti]]'') to [[Krishna]] in the form of congregational listening (''sravan'') and singing his name and deeds (''[[Kirtan Ghoxa|kirtan]]'').

The simple and accessible religion attracted already Hindu as well as non-Hindu populations into its egalitarian fold. The neophytes continue to be inducted into the faith via an initiation ceremony called ''xoron-lowa'' (literally: take-shelter), usually conducted by ''Sattradhikars'', heads of monastic institutions called [[Sattra]]s, who generally draw apostolic lineage from Sankardev. Some Sattradhikars, especially those from the Brahma-sanghati, reject apostolic lineage from Sankardev due to an early schism with the order. Some modern reformation institutions conduct ''xoron-lowa'' outside the ''sattra'' institution. Institutions propagating Eka Sarana like ''[[sattra]]'' (monasteries) and village ''[[Namghar]]'' (prayer houses), had profound influence in the evolution of the social makeup of Assam. The artistic creations emanating from this movement led to engendering of new forms of literature, music (''[[Borgeet]]s'' or songs celestial), theatre (''[[Ankia Naat]]'') and dance ([[Sattriya dance]]).

The central [[religious text]] of this religion is [[Bhagavat of Sankardeva]], which was rendered from the Sanskrit [[Bhagavata Purana]] by [[Srimanta Sankardeva]] and other early members of the Eka Sarana school. This book is supplemented by the two books of songs for congregational singing: ''[[Kirtan Ghoxa]]'' by Sankardeva and ''[[Naam Ghoxa]]'' by [[Madhabdev]]. These books are written in the [[Assamese language|Assamese]] language.

The religion is also called ''Mahapuruxiya'' because it is based on the worship of the Mahapurux or Mahapurush (Sanskrit: ''Maha'': Supreme and ''purush:'' Being), an epithet of the supreme spiritual personality in the Bhagavata and its adherents are often called ''Mahapuruxia'', ''Sankari'' etc. In course of time, the epithet 'Mahapurux' came also to be secondarily applied to Sankardeva and Madhabdev, the principal preceptors. Non-adherence to the Hindu ''[[Varna (Hinduism)|varna]]'' system and rejection of Vedic karma marked its character. Though often seen as a part of the wider, pan-Indian [[Bhakti]] movement, it does not worship [[Radha]] with Krishna which is common in other Vaishnava schools. It is characterised by the ''dasya'' form of worship. Historically, it has been against caste system, and especially against animal sacrifices common in other sects of Hinduism, especially [[Saktism]]. Noted for its egalitarianism, it posed a serious challenge to Brahminical Hinduism, and converted into its fold people of all castes, ethnicity and religion (including [[Islam]]).{{Citation needed| date= November 2019}}

==Worshipful God and salvation==
{{Subschools of Vedanta|Three Vaishnava schools accept the Bhagavata as authoritative (Madhava, Chaitanya and Vallabha)<ref>{{harv|Sheridan|1986|p=2}}</ref> whereas Ramanuja does not mention it.<ref>{{harv|Sheridan|1986|p=7}}</ref> Sankardev's school accepts the ''nirvisesa'' God<ref>"To him (Sankardev) Brahman is indeterminate (''nirvisesa'')..." {{harv|Neog|1981|p=244}}</ref> and avers on ''vivartavada''<ref>"Sankardev cannot lend himself to ''parinamavada'' because of his monistic position and therefore, leans on the side of ''vivartavada'' {{harv|Neog|1981|p=227}}</ref> which maintains that the world is a phenomenal aspect of Brahma, thus taking it very close to Sankaracharya's position.<ref>"...on the philosophical or theoretical side there is scarcely any difference between the two Sankaras. {{harv|Neog|1981|p=244}}</ref> Further, like the modern [[neo-Vedanta]] philosophies, Sankardev's philosophy accepts both the Nirguna and the Saguna Brahma.<ref>{{harv|Sarma|1966|p=27}}</ref> Despite this unique philosophical position among the Vaishnavites, the preceptors of Ekasarana or their later followers provided no commentary of the ''[[Prasthanatrayi|prasthana-traya]]'' or gloss and did not establish an independent system of philosophy.<ref>{{harv|Neog|1981|p=223}}</ref>}}
The preceptors as well as later leaders of the Ekasarana religion focused mainly on the religious practice of ''bhakti'' and kept away from systematically expounding philosophical positions.<ref>Though several schools of ''Vaishnavism'' had their own philosophical treatises (Ramanuja, Madhava, Nimbarka, Vallabhacharya), Sankardeva and Chaitanya did not. Though Jiva Goswami compiled systematic works for Chaitanya, nothing similar was attempted by Sankardeva's followers {{harv|Neog|1980|pp=222–223}}</ref> Nevertheless, references found scattered in the voluminous works of [[Sankardeva]] and [[Madhavdeva]] indicate that their theosophical positions are rooted in the [[Bhagavata Purana]]<ref>"Sankaradeva was enabled to preach the new faith he had established for himself and for earnest seekers in his province, basing it on the philosophical doctrines of the Gita and the Bhagavata Purana as its scriptures" {{cite web|last=Chatterji|first=Suniti Kumar|title=The Eka-sarana Dharma of Sankaradeva: The Greatest Expression of Assamese Spiritual Outlook|url=http://atributetosankaradeva.org/greatest_expression.pdf|access-date=29 October 2012}}</ref> with a strong [[Advaita]] influence via its commentary ''Bhavartha-dipika'' by Sridhar Swami.<ref>"...the influence of the Bhagavata Purana in forming the theological backbone of Assam Vaishnavism in quite clear and the monistic commentary of Sridhara Swami is highly popular amongst all sections of Vaishnavas" {{harv|Sarma|1966|p=26}}</ref> Nevertheless, Sankardeva's interpretation of these texts were seen at once to be "original and new".<ref>"If there could be any question of mutation or affiliation still, it could have been with the Gita and the Bhagawat direct which Sankardew read and interpreted in his own way, at once original and new" {{harv|Neog|1963|p=4}}. Haladhar Bhuyan, the founder of the Sankar Sangha, a modern sect of Ekasarana concurs: "Sri Neog now definitely shows that Sankardew’s philosophy is his own and that his religion is as original as that of any great preacher of the world" {{harvcol|Neog|1963|p=vii}}</ref> Scholars hold that these texts are not followed ''in-toto'' and deviations are often seen in the writings especially when the original philosophical contents came into conflict with the primary focus of ''bhakti'' as enunciated in the Ekasarana-dharma.<ref>For example, "the Chapters of the Bhagavata Purana, where the [[Pañcaratra|Pancharatra]] theology is discussed, have been omitted by Assamese translators because the ''Vyuha'' doctrine finds no place in the theology of Assamese Vaishnavism." {{harv|Sarma|1966|p=27}}; "the highly philosophical benedictory verse (''mangalacarana'') of Book I of the Bhagavata-Purana, which has been elaborately commented upon by Sridhara from the monistic stand-point, has been totally omitted by Sankaradeva in his rendering." Whereas, "Kapila of ''Saṃkhya'' is an incarnation of God" in the original, ''Saṃkhya'' and ''Yoga'' are made subservient to ''bhakti'' {{harv|Neog|1980|p=235}}. Furthermore, "Where Sridhara's commentary appears to them in direct conflict with their Ekasarana-dharma, they have not hesitated to deviate from Sridhara's views." {{harv|Sarma|1966|p=48}}</ref>

===Nature of God===
Though Ekasarana acknowledges the impersonal ([[Nirguna Brahman|nirguna]]) god, it identifies the personal ([[Saguna Brahma|saguna]]) one as worshipful<ref>"Assamese Vaishnava scriptures without denying the ''nirguna'', i.e. indeterminate aspect of God, have laid more stress on the ''saguna'' aspect." {{harv|Sarma|1966|p=27}}.</ref> which it identifies in the Bhagavad-Puranic [[Narayana]].<ref>"The first two lines of ''Kirtana'' has struck this note: 'At the very outset, I bow to the eternal Brahman who in the form of Narayana is the root of all incarnations'" {{harv|Sarma|1966|p=27}}</ref> The sole aspect that distinguishes the personal from the impersonal one is the act of creation,<ref>''Nimi-nava-siddha-sambad'', verses 187–188 {{harv|Sarma|1966|p=27}}</ref> by which Narayana created everything. Unlike in [[Gaudiya Vaishnavism]] it claims no distinction between Brahman, Paramatman and Bhagavat, which are considered in ''Ekasarana'' as just different appellations applied to the same supreme reality.<ref>''ekerese tini nama laksana bhedata'' in ''Nimi-navasiddha-sambada'' verses 178–181 (Sankardeva) {{harv|Sarma|1966|p=30}}</ref>

Even though Narayana is sometimes used synonymously with Vishnu, the gods [[Vishnu]], [[Brahma]] and [[Shiva]] are considered of lower divinity.<ref>''Nimi-navasiddha-samvada'', verse 178 (Sankardeva); ''Anadi-patan'' verses 163–167 (Sankardeva) {{Harv|Sarma|1966|p=31}}</ref>

Narayana as the personal and worshipful god is considered to be a loving and lovable god, who possesses auspicious attributes that attract devotees. He is non-dual, omnipotent and omniscient; creator, sustainer, and destroyer of all. He also possesses moral qualities like ''karunamaya'' (compassionate), ''dinabandhu'' (friend of the lowly), ''bhakta-vatsala'' (beloved of devotees) and ''patit-pavana'' (redeemer of sinners) that make him attractive to devotees. Though it does not deny the existence of other gods, it asserts that Narayana alone is worshipful and the others are strictly excluded.

====Krishna====
Following the [[Bhagavata Purana]], the object of devotion in Ekasarana is [[Krishna]], who is the supreme entity himself.<ref>{{cite web|last=Chutiya|first=Sonaram|title=Srimad-Bhāgavata : The Image of God|url=http://atributetosankaradeva.org/Srimad_Bhagavata_Image_of_God.pdf|access-date=29 October 2012}}</ref><ref>{{cite book|last=Bezbaroa|first=Lakshminath|title=A Creative Vision: – Essays on Sankaradeva and Neo-Vaisnava Movement in Assam|year=2004|publisher=Srimanta Sankar Kristi Bikash Samiti|url=http://atributetosankaradeva.org/History_of_Vaisnavism.pdf|access-date=3 November 2012|quote=Krishna was the all-supreme God of adoration for him}}</ref> All other deities are subservient to Him.<ref>{{cite web|title=Fundamental Aspects of Sankaradeva's Religion – Monotheism|url=http://atributetosankaradeva.org/monotheism.htm|access-date=27 October 2012}}</ref> Brahman, Vishnu and Krishna are fundamentally one.<ref>{{cite web|last=Chutiya|first=Sonaram|title=The Real Philosophy of Mahāpurusism|url=http://atributetosankaradeva.org/The_Real_Philosophy_of_Mahapurusism.pdf|access-date=29 October 2012}}</ref> Krishna is alone the supreme worshipful in the system. Sankaradeva's Krishna is Nārāyana, the Supreme Reality or Parama Brahma and not merely an avatara of Visnu. Krishna is God Himself.<ref>{{cite web|title=Fundamental Aspects of Sankaradeva's Religion – Monotheism|url=http://atributetosankaradeva.org/monotheism.htm|access-date=27 October 2012}}</ref> It considers Narayana (Krishna) as both the cause as well as the effect of this creation,<ref>''Kirtana'' VIII {{harv|Sarma|1966|p=29}}</ref> and asserts Narayana alone is the sole reality.<ref>''Bhakti-ratnakar'', verse 111 {{harv|Sarma|1966|p=29}}</ref> From the philosophical angle, He is the Supreme Spirit (Param-Brahma). As the controller of the senses, the Yogis call him Paramatma. When connected with this world, He assumes the name of Bhagavanta.<ref>{{cite web|last=Gupta|first=Bina|title=Lord Krishna's Teachings and Sankaradeva|url=http://atributetosankaradeva.org/Lord_Krishna_Teachings_Sankaradeva.doc|access-date=2 November 2012}}</ref> Moreover, some of the characteristics usually reserved for the impersonal God in other philosophies are attributed to Narayana with reinterpretations.<ref>For example, ''nirakara'' is used to describe Narayana as someone without an ordinary or special form (''prakrita akara varjita'') {{harv|Sarma|1966|p=28}}</ref>

===''Jiva'' and salvation===
The embodied self, called ''jiva'' or ''jivatma'' is identical to Narayana.<ref>"Though associated with body yet I am not identical with it: I am verily Paramatma. I am Brahma and Brahma is I", Sankardeva in ''Bhagavata'' Book XII verses 18512-18518 {{Harv|Sarma|1966|p=33}}</ref> It is shrouded by ''[[maya (illusion)|maya]]'' and thus suffers from misery,<ref>Sankardeva, ''Bhakti-ratnakara'', verse 773 {{Harv|Sarma|1966|p=35}}</ref> When the ego (''ahamkara'') is destroyed, the ''jiva'' can perceive himself as Brahma.<ref>Sankardeva, ''Bhagavata'' {{Harv|Sarma|1966|p=34}}</ref> The ''jiva'' attains ''mukti'' (liberation) when the jiva is restored to its natural state (''maya'' is removed). Though other Vaishnavites (Ramanuja, Nimbarka, Vallabha, Caitanya) recognise only ''videhamukti'' (''mukti'' after death), the Ekasarana preceptors have recognised, in addition, ''jivanmukti'' (''mukti'' during lifetime).<ref>{{Harv|Sarma|1966|p=41}}</ref> Among the five different kinds of ''videhamukti'',<ref>(1) ''Salokyo'' (being in the same plane as God); (2) ''Samipya'' (nearness to God); (3) ''Sarupya'' (likeness to God); (4) ''Sarsti'' (equaling God in glory) and (5) ''Sayujya'' (absorption in God)</ref> the Ekasarana rejects the ''Sayujya'' form of ''mukti'', where the complete absorption in God deprives ''jiva'' of the sweetness and bliss associated with ''bhakti''. ''Bhakti'' is thus not a means to ''mukti'' but an end to itself, and this is strongly emphasised in Ekasarana writings—Madhavdeva begins his Namaghosha with an obeisance to devotees who do not prefer ''mukti''.<ref>{{Harv|Sarma|1966|pp=41–42}}</ref>

===Krishna is identical to Narayana===
Narayana often manifests through ''avatars'', and [[Krishna]] is considered as the most perfect one who is not a partial manifestation but Narayana himself.<ref>based on the ''Bhagavata Puran'', 1/3/28 {{harv|Sarma|1966|p=32}}</ref> It is in the form of Krishna that Narayana is usually worshiped. The description of Krishna is based on the one in Bhagavat Puran, as one who resides in [[Vaikuntha]] along with his devotees. Thus the worshipful form is different from other forms of Krishna-based religions (Radha-Krishna of Caitanya, Gopi-Krishna of Vallabhacharya, Rukmini-Krishna of Namadeva and Sita-Rama of Ramananda).<ref>{{Harv|Murthy|1973|p=233}}</ref> The form of devotion is infused with the ''dasya'' and ''balya bhava'' in the works of Sankardev and Madhabdev. ''Madhura bhava'', so prevalent in the other religions, is singularly absent here.<ref>{{harv|Sarma|1966|p=32}}</ref>

==Four Principles==
The ''cari vastu'' or the ''Four Principles'' defined this religious system are:
# ''Naam'' — the chanting and singing the name and the qualities of God. In general, only four names are most important: ''rama-krishna-narayana-hari'')<ref>{{harvcol|Neog|1980|p=348}}</ref>
# ''Deva'' — worship of a single God, that is Krishna.<ref>{{harvcol|Neog|1980|pp=347–348}}</ref>
# ''Guru'' — reverence of a Guru, or Spiritual Preceptor.<ref>At the time of ''xoron-lowa'' both Sankardev and Madhavdev are mentioned as the original gurus of the Order, though Sankardev is very often considered alone. {{harvcol|Neog|1980|pp=349–350}}</ref>
# ''Bhakat'' — the association or the congregation of devotees (''bhaktas'')
Sankardev defined the first, second and fourth of these, whereas Madhavdev introduced the third while at Belaguri when he accepted Sankardev as the ''guru'' for himself and for all others who accepted his faith.<ref>{{harvcol|Neog|1980|p=346}}</ref> The four principles are revealed and their meaning explained at the time of initiation (''xonron-lowa'').

==Four Books: sacred texts==
The single most important religious text is the [[Bhagavat of Sankardeva|Bhagavata]], especially the Book X (''Daxama''). This work was transcreated from the original Sanskrit [[Bhagavata Purana]] to Assamese in the 15th and 16th centuries by ten different individuals, but chiefly by [[Srimanta Sankardev]] who rendered as many as ten Cantos (complete and partial) of this holy text.

Three other works find a special place in this religion: ''[[Kirtan Ghoxa]]'', composed by Sankardev; and ''[[Naam Ghoxa]]'' and ''Ratnavali'', composed by Madhavdev.

== Denominations ==
[[File:Ekasarana-divisions.svg|thumb|right|500px|The different branches of the '''Ekasarana dharma''', based on {{Harvcol|Cantlie|1984|p=170}}. Note that the followers of Damodardeva and Harideva deny they took initiation from Sankardeva.]]
The religion fissured into four ''sanghati'' (''samhatis'' or sub-sects) soon after the death of Srimanta Sankardeva. Sankardev handed down the leadership to [[Madhabdev]], but the followers of [[Damodardev]] and Harideva did not accept Madhabdev as their leader and formed their own group (''Brahma sanghati''). Madhabdeva at the time of his death did not name a successor. After his death three leaders formed their own denominations: Bhabanipuria Gopal Ata (''Kaal sanghati''), Purushuttom Thakur Ata, a grandson of Sankardev (''Purusa sanghati'') and Mathuradas Burhagopal Ata (''Nika Sanghati''). They differ mostly in the emphasis of the ''cari vastus'' (four fundamental principles)

===Brahma sanghati===
The Brahma sanghati developed as a result of [[Damodardev]] and [[Haridev]] moving away from Sankardev's successor Madhabdev's leadership. Over time this sanghati brought back some elements of Brahminical orthodoxy. The vedic rituals which are generally prohibited in the other sanghatis are allowed in this ''sanghati''. Brahmins too found this ''sanghati'' attractive and most of the [[Sattra]]s of this ''sanghati'' have traditionally had Brahmin ''sattradhikars''. Among the ''cari vastus'', ''Deva'' is emphasised, worship of the images of the ''deva'' (Vishnu and the chief incarnations, Krishna and Rama) are allowed. Among the gurus Damodardev is paramount. Later on they came to call themselves ''Damodariya'' after Damodardev.

===Purush sanghati===
The Purush sanghati was initiated by the grandsons of Sankardeva—Purushottam Thakur and Chaturbhuj Thakur—after the death of Madhavdev. The emphasis is on ''Naam''. Sankardeva has a special position among the hierarchy of ''Gurus''. Some brahminical rites as well as the worship of images is tolerated to some extent.

===Nika sanghati===
This ''sanghati'' was initiated by Padma, Mathuradas and Kesava Ata. The emphasis is on ''sat-sanga''. This sanghati is called ''Nika'' (clean) because it developed strict codes for purity and cleanliness in religious matters as well as in general living, as laid down by Madhabdeva. Idol worship is strictly prohibited and it gives special importance to Madhavdev.

===Kala sanghati===
The Kala ''sanghati'', initiated by Gopal Ata (Gopalldev of Bhavanipur) and named after the place of his headquarters Kaljar, placed its emphasis on ''Guru''. The ''sattariya'' of this ''sanghati'' came to be considered as the physical embodiment of ''Deva'', and the disciples of this sect are not allowed to pay obeisance to anyone else. This sect was successful in initiating many tribal and socially backward groups into the Mahapuruxia fold, and it had the largest following among the different ''sanghatis''. The Dihing sattra, one of the large sattra's received royal patronage; but the largest sattra, Moamara, forged an independent path and the followers of this sect were responsible for the [[Moamoria rebellion]] against the [[Ahom Dynasty|Ahom royalty]].<ref>{{harvcol|Neog|1980|p=155}}</ref>

== See also ==
* [[Bhagavat of Sankardev]]
* [[Borgeet]]
* [[Kirtan Ghoxa]]
* [[Madhavdev]]
* [[Namghar]]
* [[Sankardev]]
* [[Satra (Ekasarana Dharma)]]

==Notes==
{{reflist}}

== References ==
{{refbegin}}
* {{cite book
|last=Cantlie
|first=Audrey
|year=1984
|title=The Assamese
|place=London
}}
* {{cite book
|last=Barman
|first=Sivanath
|year=1999
|title=An Unsung Colossus: An Introduction to the Life and Works of Sankaradeva
|place=Guwahati
}}
*{{cite book
| last = Neog
| first = Dimbeswar
| author-link = Dimbeswar Neog
| title = Jagat-Guru Sankardew
| publisher = Haladhar Bhuya
| year = 1963
| location = Nowgong
}}
* {{cite book |surname=Neog |given=Maheswar |author-link=Maheshwar Neog |title=Early History of the Vaiṣṇava Faith and Movement in Assam: Śaṅkaradeva and His Times |year=1980 |url={{Google books|DcReZM-rI0MC|page=|keywords=|text=|plainurl=yes}} |publisher=[[Motilal Banarsidass]] |place=Delhi}}
*{{cite book
| last = Sarma
| first = S N
| title = The Neo-Vaisnavite Movement and the Satra Institution of Assam
| publisher = Gauhati University
| year = 1966
}}
*{{cite book
| last = Murthy
| first = H V Sreenivasa
| title = Vaisnavism of Samkaradeva and Ramanuja (A Comparative Study)
| publisher = Motilal Banarsidass
| year = 1973
}}
* {{cite book |last=Sheridan |first=Daniel |title=The Advaitic Theism of the Bhāgavata Purāṇa |url=https://books.google.com/books?id=HqqfxYcw4JIC|year=1986|publisher=Motilal Banarsidass |location=Delhi }}
{{refend}}

[[Category:Ekasarana Dharma| ]]
[[Category:Vaishnava sects]]
[[Category:Krishnaite Vaishnava denominations]]
[[Category:Nirguna worship traditions]]
[[Category:Sant Mat]]
[[Category:Religion in Assam]]
[[Category:16th-century establishments in India]]

Chabua

2021-06-27T11:27:39Z

213.31.4.80:

{{Use dmy dates|date=June 2018}}
{{Use Indian English|date=June 2018}}
{{Infobox settlement
| name =
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| pushpin_label_position = left
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| pushpin_map_caption = Location in Assam, India
| coordinates = {{coord|27.48|N|95.18|E|display=inline,title}}
| subdivision_type = Country
| subdivision_name = {{flag|India}}
| subdivision_type1 = [[States and territories of India|State]]
| subdivision_name1 = [[Assam]]
| subdivision_type2 = [[List of districts of India|District]]
| subdivision_name2 = [[Dibrugarh district|Dibrugarh]]
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| governing_body = Town Committee
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| elevation_m = 106
| population_total = 7,230<ref name="Census">{{cite web|url=http://www.censusindia.net/results/town.php?stad=A&state5=999|archiveurl=https://web.archive.org/web/20040616075334/http://www.censusindia.net/results/town.php?stad=A&state5=999|archivedate=2004-06-16|title= Census of India 2001: Data from the 2001 Census, including cities, villages and towns (Provisional)|accessdate=2008-11-01|publisher= Census Commission of India}}</ref>
| population_as_of = 2011
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| demographics1_title1 = Official
| demographics1_info1 = [[Assamese language|Assamese]]
| timezone1 = [[Indian Standard Time|IST]]
| utc_offset1 = +5:30
| postal_code_type = 
| postal_code = 786184
| registration_plate =AS 06
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'''Chabua''' (IPA: {{IPA|/tʃəˈbʊə/}} or {{IPA|/tʃəˈbwɑː/}}) is a town and a [[Town centre|town area committee]] in [[Dibrugarh district]] in the state of [[Assam]], [[India]]. Chabua is situated in between [[Dibrugarh]] town and [[Tinsukia]] town on NH-37 30 km and 20 km away from both the district towns respectively. Its name derives from Chah (tea) and bua (plantation).

==Geography==
Chabua is located at {{coord|27.48|N|95.18|E|}}.<ref>[http://www.fallingrain.com/world/IN/3/Chabua.html Falling Rain Genomics, Inc - Chabua] {{webarchive |url=https://web.archive.org/web/20061103104848/http://www.fallingrain.com/world/IN/3/Chabua.html |date=3 November 2006 }}</ref> It has an average elevation of 106 metres (347 feet).

==Demographics==
{{As of|2011}} India [[census]],<ref name="Census" /> Chabua had a population of 7,230.<ref name="Census" /> Males constitute 51% of the population and females 49%. Chabua has an average literacy rate of 88%, higher than the national average of 59.5%; with male literacy of 83% and female literacy of 72%. 11% of the population is under 6 years of age.

==Politics==
Chabua is a Legislative Assembly constituency and a Circle of Dibrugarh District.
Chabua is part of [[Lakhimpur (Lok Sabha constituency)|Lakhimpur]].<ref>{{cite web
|url=http://archive.eci.gov.in/se2001/background/S03/AS_ACPC.pdf
|title=List of Parliamentary & Assembly Constituencies
|accessdate=2008-10-06
|work=Assam
|publisher=Election Commission of India
|url-status=dead
|archiveurl=https://web.archive.org/web/20060504181808/http://archive.eci.gov.in/se2001/background/S03/AS_ACPC.pdf
|archivedate=2006-05-04
}}</ref>

==History==
In the early 1820s, the British East India Company began large-scale production of tea in Assam, India, of a tea variety traditionally brewed by the Singpho tribe. In 1826, the British East India Company took over the region from the Ahom kings through the Yandaboo Treaty. In 1837, the first English tea garden was established at Chabua in Upper Assam; in 1840, the Assam Tea Company began the commercial production of tea in the region, run by indentured servitude of the local inhabitants. Beginning in the 1850s, the tea industry rapidly expanded, consuming vast tracts of land for tea plantations. By the turn of the century, Assam became the leading tea-producing region in the world. The word '''Chabua''' consist of two words: '''chah''' which means "tea" and '''bua''' which means plantation. Later on, Chahbua became Chabua and the place got its name.

During [[World War II]], [[Chabua Air Force Station]] was constructed on the outskirts of the town. Chabua airfield was one of the largest bases used by the [[United States Army Air Forces|USAAF]] [[Air Transport Command]] to ferry supplies and personnel across ''[[The Hump]]'' to [[Republic of China (1912–49)|China]] in [[World War II]]. Chabua was headquarters for both the Assam and Bengal Wings of the India-China Division, ATC; and the operating base for the flying squadron of the 1333rd AAF Base Unit.

The country's eastern sector bordering China got fortified on 8 March 2011, with the induction of the Sukhoi Su-30MKI fighter aircraft at the Chabua Air Force Station. The initiation was done through a symbolic ceremony with the inaugural flight of the Sukhoi Su-30MKI taking off from here. It also performed an overshoot before landing. Chabua is the second airbase in the northeast after Tezpur to house the Sukhois, capable of striking targets inside China with a cruising speed range of 3,200 km, which can be more than doubled with mid-air refuelling by IL-78 aircraft.

==Education and research==
Chabua has many educational institutions:
'''University:'''
*[[Sri Sri Aniruddhadeva Sports University]]
'''Colleges:'''
* [[Dakha Devi Rasiwasia College]]
* Chabua Junior College, Chabua
* Purvajyoti Academy
* Kendriya Vidyalaya A.F.S Chabua
'''Vocational Training:'''
* NEEI, Chabua
*Basic Teachers Training Centre

'''Schools:'''
* Assam Vidyapith H.S. School
* Jatiya Vidyalay, Chabua
* Little Angel School, Chabua
* Montfort High school, Chabua
* Rashtriya Hindi Vidyalaya HE School, est. 1952
* Bastuhara Vidyalaya H.E School
* Dinjoy H.M.H.S. School
* Paragon M.G Academy, Chabua
* Kendriya vidyalaya A.F.S Chabua
'''Health & Medical services'''
* Referral Hospital & Research Centre
* ST. Lukes Hospital
* Rural Health & Training Centre, Chabua, supervised by Assam Medical College
* Model hospital Chabua

==Notable people==
*Birthplace of [[Julie Christie]], actress (b. 1940) in St. Luke's Hospital, Chabua. Her father was the manager of Singlijan Tea Estate
Sarbananda Sonowal former [[Chief minister (India)|CM]] of Assam

IPS J.N. Choudhury former [[DiG|DGP]] of Assam.

IPS Karuna Kanta Das, ADGP.

Paresh baruah (ULFA) [[Chairman]].

Punakan Boruah Present [[Member of the Legislative Assembly (India)|MLA]] Chabua .

==References==
{{reflist}}

[[Category:Cities and towns in Dibrugarh district]]
[[Category:Dibrugarh]]