Since ancient times, Assam (Muga) has been recognised all over the world for its ability process to produce silk of an exceptionally high-quality fabric thanks to its extensive history of doing so. Weavers with a high level of expertise are necessary for the production of silk to be successful. In Assam, it attained such a high level of development that it was recognised not only in India but even in the nations that border it. Those who are headed in the direction of the east are told in the Kishkindha Kanda of the Ramayana that to reach Kosha-karanam-bhumi, also known as "the land of the cocoon breeders," they must first travel through the kingdoms of Magadha, Anga, and Pundra. This information is given to those who are travelling toward the east ("the land of the cocoon breeders"). The exceptionally refined Assamese silk robe is recorded in Kautilya's Arthashastra, which was written in the third century BC-AD. Arthashastra was a political treatise. Kaseya (Tussar/Muga) and Cina-Patta were woven by weavers who belonged to the Suvarnakudyaka, Magadhika, and Paundrika families, respectively (a variety of silk). Kautilya makes mentions these weavers in his writings. The Vangika, who are originally from Vanga in South Bengal, the Magadhika, who are originally from Magadha, and the Paundrika, who are originally from Pundra in North Bengal all have their roots in Kamrupa, which is famous for the mulberry silk that it produces (mulberry silk). Kumrila Bhatia, a writer from the 8th century, affirmed that Kamrupa was the source of Suvarnakudyaka when he wrote that the city was Suvarnakudya in his Arthashatra commentary. 
This was evidence that Kamrupa was the location where Suvarnakudyaka originated (Kamarupeschaiva Suvarna Kudyah). This offered additional proof that Kamrupa was the place where Suvarnakudyaka had its beginnings (Kamarupeschaiva Suvarna Kudyah). According to the Arthashatra, the fibres that originate from the Suvarnakudyaka tree have "the colour of butter," "as red as the sun," and "the best quality. The use of this colour descriptor demonstrates beyond a shadow of a doubt that the silk in question is Muga. In addition, the literature covers the trees (Vakula, Likucha, Vata, and Naga-vriksa) that the silkworms feed on for sustenance. It is known that the Muga silkworm, Antheraea assamensis, feeds on Vakula (Ericales) and Naga-vriksa (Magnolia), while it is known that the Pat silkworm feeds on Likucha (Artocarpus lakucha) and Vata (Moraceae; Mulberry) (Moraceae; Mulberry). According to the Amara-kosha thesaurus, which was created in the 9th century, the worms that generate Patrona fibre, which is a sort of white silk, eat leaves from Vata, Lakucha, and other sorts of plants. This assertion is backed by the fact that Patrona fibre is a type of white silk. Another item that is detailed in the Arthashastra is the fact that the fibre was spun while the threads were still wet, which shows that this method of fabrication was the same method that was employed at the time. The Kalika Purana is a manuscript that was written sometime between the 10th and 11th centuries, and it recounts in great detail the ancient people of Kamrupa's utilisation of silk in the worship of a lot of gods and goddesses. 
According to the text, during the worship services that took place at Dikkarvasini pitha (also known as Tamreswari of Sadiya), red, yellow, and white Kauseya (meaning wild silk, probably Muga) was used to adorn the statues of the temple's deities. This took place when the temple was known as Tamreswari of Sadiya. The text reveals, more specifically, that wild silk was used in the production of the Kauseya (also known as Tamreswari of Sadiya).] In times past, muga was sold in a variety of colours, the most prevalent of which were natural yellow, white (Mejankari) muga, and red (lacquer) muga. Muga could also be lacquered to give it a reddish tinge. Further citation is required] When the Tibeto-Burman peoples left China between the years 3000 and 2000 B.C., there is a fair possibility that they took their expertise of sericulture with them. In addition to the main Silk Road, there was another trade route known as the Southwest Silk Road that passed via China, Burma, and Assam on its way to Turkmenistan. The beginning of a secondary silk trading route could be found here. The data that is offered in a variety of other sources lends credence to the claim that Assam was India's principal entry point for silk, and this idea is backed by the facts. According to the Sanskrit work Harshacharita, which was written in the 7th century by the court poet Banabhatta and is a history of the North Indian king Harshavardhan, King Bhaskarvarman of Kamrupa presented King Harshavardhan with a number of pricey items durinseveralation ceremony. 
Jewellery and luxurious textiles that are only used for decorative purposes are the two items that are considered to be the most valuable in this category. The moonlight in the fall was as immaculate (sharada chandrama shaucha ksamani) as the dukula-wrapped umbrella, patta-sutra purse, and ksoma fabric all were (sharada chandrama shaucha ksamani). This category includes a wide variety of potential materials, some examples of which include silk and linen. The author stated that because the loin fibres were so fine and lustrous, they brought to mind another type of silk known as Bhoj-patra. Bhoj-patra is a traditional Indian fabric. The papers that were compiled by Huen Sang contain references to the aforementioned subject matter at various points. Huen Sang was a historian who wrote on the production and distribution of Assam silk in the region. He was a resident of Kamrupa during the reign of King Bhaskar Varman and wrote about this topic. According to Ram Mohan Nath, who writes about the background of Assamese culture in his book The Background of Assamese Culture, it is "clear that in ancient times merchants from different parts of Tibet, Central Asia, and China flocked to Assam via various routes." 
Because their primary trade was in silk, they were commonly referred to as "Seres - Cirrahadoi - Syrities - Cirata - Kirata." As a consequence of this, when people talk about Kirata, they are often talking to Bodos as well as other people who have Mongoloid ancestry in general. Today, the Kacharis, which include the Boros, Dimasas, Chutias, Rabhas, Sonowal, Garo, and Koch, are more frequently referred to as the "Bodos" that Nath said. This is because the Kacharis are closely related to the Bodos. This encompasses every one of the aforementioned racial and ethnic groupings. According to what written by J. Geoghegan in his book titled "Silk in India," "Whatever the date of introduction of the worm, its present geographical distribution, and the fact that the first species introduced was multivoltine," I believe it is necessary to conclude that the insect was initially brought into India from the northeast.
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