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(13) CHAPTER II AUGMENTATION OF VAISHNAVISM IN INDIA 2.1 Vaishnavism in Ancient India The Bhakti (devotion) movement which was epitomized by a personal relationship between the deity and the devotee bloomed in the 7th Century. This devotional movement had two parallel strands- one centered on Lord Vishnu and the other on Lord Shiva. For the Vaishnavas (followers of Lord Vishnu), Alwars were their prominent leaders and for the Saivas (followers of Lord Shiva), their leader was Nayanmars. Alwars were considered as incarnations of Lord Vishnu himself. The great Vaishnava renaissance was started by Ramanuja in the 11 th Century on the basis of the older devotional cult of the Alwars of Tamil Nadu. The movement was nurtured through the tireless efforts of some other Saints like Nimbarka (11 th Century), Madhavacharya (13 th Century), Ramananda (14 th Century), Kabir (15 th Century), Chaitanya (15 th -16 th Century) and Shri Shri Sankaradeva (15 th -16 th Century). The fundamental basics of these Schools were not very much different from each other. Disparity can be observed in values and overt religious observances. The brunt of Islam gave an uncouth shock to the age-old Hinduism which provoked the scholars and reformers of Hindu society to develop an uncomplicated and judicious faith that would be acceptable to all equally. The Bhakti cult that was restricted mainly to South India played the role of the imperative religion of the time. It was accepted with certain modifications by reformers of different regions and within a considerable span of time it over-flooded the whole of India. Neog (2011:295-96) has stated, The seed of Vaishnavism in South India was sown by the Alwars, who were the earliest Brahmin messengers to the South. They gave prominence to the emotional side of Vaishnavism and used the language of the people in their songs and hymns. From the 9 th century down to the end of the 15 th century an unbroken line of Vaishnavite reformers existed in Southern India. This cult flourished there from the early years of the Christian era under the impetus given by the Alwars, who preached Bhakti and devotion to Krishna in the local Tamil, and songs composed in that language were very well understood by the masses. Vishnu

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CHAPTER II

AUGMENTATION OF VAISHNAVISM IN INDIA

2.1 Vaishnavism in Ancient India

The Bhakti (devotion) movement which was epitomized by a personal

relationship between the deity and the devotee bloomed in the 7th Century. This

devotional movement had two parallel strands- one centered on Lord Vishnu and the

other on Lord Shiva. For the Vaishnavas (followers of Lord Vishnu), Alwars were

their prominent leaders and for the Saivas (followers of Lord Shiva), their leader was

Nayanmars. Alwars were considered as incarnations of Lord Vishnu himself. The

great Vaishnava renaissance was started by Ramanuja in the 11th

Century on the basis

of the older devotional cult of the Alwars of Tamil Nadu. The movement was

nurtured through the tireless efforts of some other Saints like Nimbarka (11th

Century), Madhavacharya (13th

Century), Ramananda (14th

Century), Kabir (15th

Century), Chaitanya (15th

-16th

Century) and Shri Shri Sankaradeva (15th

-16th

Century).

The fundamental basics of these Schools were not very much different from each

other. Disparity can be observed in values and overt religious observances. The brunt

of Islam gave an uncouth shock to the age-old Hinduism which provoked the

scholars and reformers of Hindu society to develop an uncomplicated and

judicious faith that would be acceptable to all equally. The Bhakti cult that was

restricted mainly to South India played the role of the imperative religion of the time.

It was accepted with certain modifications by reformers of different regions and

within a considerable span of time it over-flooded the whole of India.

Neog (2011:295-96) has stated, “The seed of Vaishnavism in South India was

sown by the Alwars, who were the earliest Brahmin messengers to the South. They

gave prominence to the emotional side of Vaishnavism and used the language of the

people in their songs and hymns. From the 9th

century down to the end of the 15th

century an unbroken line of Vaishnavite reformers existed in Southern India. This cult

flourished there from the early years of the Christian era under the impetus given by

the Alwars, who preached Bhakti and devotion to Krishna in the local Tamil, and

songs composed in that language were very well understood by the masses. Vishnu

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with all his Avatars, and particularly the Krishna Avatar, was the object of their deep

veneration. They used to adore idols of Vishnu of different forms, although the mode

of worship was mainly confined to recitation of his names and contemplation of his

forms. The Alwars did not denounce Brahmins or the caste system. Their

denunciations of the Buddhists and the Jains clearly show that their fight was with

them, and they were contemporaries. It is evident that the earlier Alwars owed their

origin to Northern Vaishnavites or sects. Their teachings and works were based on

Bhagavadgita and Bhagavata. They represented the devotional and emotional side of

the Vaishnavite faith, unlike the Brahmin Acharyas who came after them representing

the intellectual and philosophical side”.

“In Vaishnavite tradition, Vishnu is the Supreme God, worshipped either

directly or in one of his ten avatars, principally--Rama, Krishna, Narayana, or

Vasudeva. His followers are called Vaishnava(s) or Vaishnavites, while the word

Vaishnavism entered the English language in the nineteenth century” (Phukan,

2010:21).

In Northern India, Ramananda, Vallabhacharya and Nimbaditya, were the

Vaishnava reformers of great repute. It is generally said that there are four main

sampradayas or sects of Vaishnavism-viz-Ramanuja, Vishnuswami, Madhavacharya

and Nimbaditya. All the existing minor sects are said to have been incorporated in

these four main sampradayas. Ramananda, fifth in apostolic succession from

Ramanuja, worshipped Rama (incarnation of Lord Vishnu) and asserted the supreme

effectiveness of the singing and meditating of Rama-nama (chanting of Lord’s name)

and practically discarded social distinctions. This is the first sampradaya known as

Sri-sampradaya and Brahma-sampradaya is the second. Madhavacharya was the

founder of the second sect and the sampradaya is called Madhvi after his name. The

third main sampradaya is the Rudra-sampradaya of which Vallabhacharya was the

founder. The sampradayas of Vallabhacharya traces its origin from Vishnuswami, the

commentator of Vedas (scriptures of the Hindus). The followers of this sect worship

Gopala Krishna with Radha and images of His different incarnations. The founder of

the fourth main sampradaya was Nimbaditya and the followers of this sect are called

Nimat. Lord Krishna and his consort Radha are worshipped and Srimad Bhagavata is

their main scripture.

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In several parts of India, particularly in Gujarat and Malwa many people are

followers of Vallabhacharya Vaishnavism. A small sect of Vaishnavism originated

with Mira Bai. She was married to the Rana of Udaipur, but as she was an ardent

follower of Vaishnavism, she could not agree with her husband and his relatives, who

were all hard followers of Saktaism. She devoted her life meditating and chanting the

name of Lord Krishna.

In Maharashtra there is a sect called Vithal-bhaktas. In Gujarat, Karnataka and

Central India also disciples of this sect are seen. Their name is Vaishnava-vir. Their

god of worship is Pandurang, Vithal or Vithoba. They consider him as the ninth

incarnation of Vishnu i.e. Buddhadeva. They are therefore called Buddha-Vaishnavas.

This sect gives prominence to the celestial tie of love between the upasya and

upasaka i.e. the object of worship and the worshipper.

In Bengal the seed of Vaishnavism was rooted by Chaitanya, the founder of

the Chaitanya sampradaya. Chaitanya adopted the worship of Radha Krishna and the

approach of the soul to God was embodied in this cult by the attitude of the beloved

towards her counterpart. The passionate longing of the gopis (gopi- daughter of a

cowherd) for Lord Krishna was considered typical representative of the soul’s

yearning for the God.

Though Assam remained politically detached from the rest of India from early

times till occupation by the British, yet in no period of her history was completely cut

off from cultural activities along with religion in India. The great Vaishnava

renaissance movement supplied necessary ethics and momentum, which as a

movement spread to Assam (ancient Pragjyotishspur) under the great reformer

Shrimanta Sankaradeva. The Vaishnavism preached by Saint Sankaradeva is called

Ekasarana-nama-Dharma- the religion of supreme devotional surrender to One i.e.

Lord Krishna/Vishnu who has a thousand name. It is popularly called Mahapurusiya

Dharma as Saint Sankaradeva is perceived by his followers as the Mahapurusa (the

great being elevated by virtue of his faith in God and not by birth ). It needs mention

here that Shrimanta Sankaradeva is also addressed as Saint Sankaradeva, Mahapurush

Sankaradeva, Shri Shri Sankaradeva, Jagat-Guru and these are accepted

terminologies.

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2.2 Shrimanta Sankaradeva and the Vaishnava Renaissance in Assam

“The great neo-Vaisnava movement of Assam of the sixteenth century brought

about a new and comprehensive outlook on life, a distinctly healthy tone to social

behavior with an all-pervasive organizational set up, and accelerated the pace of

literature and the fine arts like music and painting. The dignity of individual

endeavour of man as a distinct religious being and not as ‘the thrall of theological

despotism’ was declared. Assam discovered herself as an integral part of the holy land

of the Bharatavarsa, and glorified in that discovery. The holy books in Sanskrit, the

litterae humanories of India, could no longer be sealed to the view of the common

man by a rigid oligarchy. The use of the local language in expositions of theology

was in itself a challenge to the erstwhile guardians of secret doctrines; they

understood the significance of the challenge and ‘protested very much’. The new

humanism also looked askance at the many blood sacrifices, including the immolation

of men, and the nice sacerdotalism that was the order of the day” (Neog, 2004:117).

The leader of the Vaishnava renaissance in Assam was Shrimanta

Sankaradeva. He was born in the middle of the 15th

century (1449) at Alipukhuri, a

small village near Bardowa in Nowgong district in Central Assam. His father

Kusumvara Kayastha belonged to the family of the Bhuyan chiefs, who held their

small principalities on both the banks of the River Brahmaputra in the middle of the

present day Assam. His mother was Satyasandha. It is said that he was named Sankara

or Sankaravara because he was born as a boon of Lord Shiva to Kusumavara who

worshipped him for such a boon.

Bhuyan are Kayasthas by caste and at that time Brahmins and Kayasthas were

considered as upper castes. Landadeva was the Zamindar (landlord) of Kanauj when it

was attacked by the Sultan of Afghanistan. As a result, twelve Kayastha families and

seven Brahmin families left Kanauj and settled in Gaur-desh (Bengal), adjacent to

Kamatapur. The Gaur King, Dharma Narayan and the Kamata King, Durlabh Narayan

shared a very cordial relation and taking advantage of the same, the twelve Kayastha

families and seven Brahmin families shifted to Kamatapur in 1220 A.D. Landadeva’s

son, Candivara was very shrewd and so he was bestowed the title ‘Siromani Bhuyan’

(Siromani meaning ‘the best’ or the ‘greatest’; the head of the Bhuyans) by King

Durlabh Narayan. The King also made him the Governor of the eastern province of

Kamatapur. Later, he shifted to Upper Assam side, but due to frequent attacks by the

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Bhutiyas (Citizens of present day Royal Kingdom of Bhutan); the families from

Kanauj proceeded to different directions. Candivara settled at a place called Rowta,

on the border of Bhutan. After few years he again shifted to a place called Tembuani

or Bardowa.

Verma writes (2005:16-17), “The genealogy of Sankaradeva’s family is

traced up to six generations. Following lineage has been traced.

LANDADEVA

CANDIVARA

RAJADHARA

SURYAVARA = KHERSUTI

KUSUMAVARA = SATYASANDHA

SANKARAVARA

Sankara lost his mother on the 15th

day of his birth and his father at the age of

seven. He was raised by his grandmother Khersuti. Sankara enjoyed a gay and wild

childhood; he spend his time grazing cattle, hunting birds and deer, swimming across

the burly currents of the River Brahmaputra and wrestling with his playmates.

At the age of twelve Sankara’s idyllic existence ended as his grandmother sent

him to a village tol (a pan Indian educational institution) maintained by a Brahmin

scholar, Mahendra Kandali. It is said that about this time Sankara came to be called

Sankaradeva (with the addition of the epithet ‘deva’ to his name) at the wish of his

teacher, Mahendra Kandali, who saw extra ordinary qualities in the person of his

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pupil. During his schooling, he laboured hard and within a short span of time of six or

seven years he came out of the school as an acknowledged scholar in various branches

of learning i.e. the Vedas(the principal holy scriptures of the Hindus namely, Rig,

Yajur, Sama and Atharva), the Upanishads(the argumentative part of the Vedas), the

Puranas(sacred and poetical works relating to religion, morality and historical

episodes of ancient India; eighteen in number composed by Sage Vyasa, who later

wrote the Shrimad Bhagavata), the Ramayana, the Mahabharata and other Kvayas

(poetical compositions), Grammar, Philosophy and the Tantras(a religious treatise),

which formed the usual course of studies then. Even in his school days he showed

signs of his poetic genius.

On completion of his study Shrimanta Sankaradeva wanted to lead a scholastic

and religious life keeping himself away from the administrative duties of the

Siromoni Bhuyan, but on the persuasions of his kith and kin he assumed the

responsibilities at a very young age and came to be known as Deka-Giri (Young

Master). He married at the age of twenty one, a beautiful 14-yrs old Kayastha girl,

Suryavati. She was the daughter of Harivaragiri, a wealthy Bhuyan. Suryavati died

after giving birth to a girl child, Manu or Haripriya. This event which he faced at the

age of twenty four, made him insensitive to worldly ways. He controlled himself and

his feelings till his daughter turned nine and gave her in marriage to Hari, a Kayastha

youth.

In 1481 A.D., at the age of 32, after handing over the responsibilities of his

residence to Hari, his son-in-law, and all the administrative affairs to his uncles,

Jayanta Doloi and Madhava Doloi, he set out on a pilgrimage, accompanied by

seventeen persons including Mahendra Kandali, his teacher. This group of pious

people meandered all over northern India, seeing key centres of religious importance,

especially those sacred to Lord Vishnu. The pilgrims visited Puri (a place in Orissa)

and the 12th

Century temple of Lord Jagannatha (another name of Lord Vishnu)

attracted him the most and he stayed there for a considerable time. The holy

Jagannatha Ksetra (the holy place of Lord Jagannatha) was the seat of convergence

where religious scholars gathered to exchange ideas, promulgate new thoughts and

engage in debates and discussions. It was in this place of Orissa that he surrendered

to the concept of Bhakti after holding discourses with Vaishnava scholars all over the

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Bharatavarsa. The experiences and impressions of his long pilgrimage helped a great

deal in widening his religious outlook and inspired him to undertake the task of

reorienting the religious set-up. After 12-years of his sojourn he returned home with

a new energy and spirit, much learned and well equipped in Vaishnavite theology

and literature.

Shri Shri Sankaradeva, soon after his return from pilgrimage was pressed by

his grandmother to marry for the second time and also by the Bhuyans to resume the

duties of Siromoni Bhuyan. And thus he was persuaded to marry Kalindi, daughter of

Kalika Bhuyan in 1497 A.D. and recommence his duties as Siromani Bhuyan, but he

kept his mind always primed and engaged in religious scriptures. He also shifted his

residence from Alipukhuri to Bardowa. Thinking that it would be little difficult for

him to carry both household and administrative responsibilities together, he declined

the administrative duties and permanently transferred the office of Siromani Bhuyan

to a son of one of his uncles so that he could devote himself wholeheartedly to the

service of religion. He had decided on the mission of his life and requested his

brother, Ramaraya, to build a small temple and engrossed himself in the study of

scriptures and religious discussions. This became the embryo of a great institution

called the Sattra. Ramaraya alias Jagatananda and Ramarama Sarma, the son of his

family priest were the outstanding companions who helped the Saint with the

available means at their command to create a proper religious atmosphere at the

initial stage of the movement. He then organized a drama, the Cinha-yatra, a

‘dramatic representation with paintings’ of the seven Celestial Abodes or Vaikunthas

of Lord Vishnu. Saint Sankaradeva made the paintings on tulapat or cotton-made

paper and musical instruments like mridangas (a kind of drum) and taals (cymbals)

were made as per his design. The show was a tremendous success and attracted

people to his fold at large.

But the faith and movement gained an acme with tremendous momentum after

receipt of the Bhagavata Purana through Jagadisa Misra of Trihut, who being

directed, as the story goes, by Lord Jagannath in a dream to recite the Bhagavata

Purana before Shrimanta Sankaradeva. Jagadisa Misra recited the entire Bhagavata,

containing the commentaries of Sridhara Swami, the famous Mahant (a religious

instructor) of Govardhanapitha of Puri (a place in Orissa). He (Jagadisa Misra) did

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not return and stayed with Shrimanta Sankaradeva and died after a few months of the

completion of his exposition of the Bhagavata. The Saint was enormously profited

by this recitation and exposition, and was firmly convinced that the message of the

Purana with the message of the Ekasarana cult of the Vishnu-Krishna was supreme.

The commentaries of Sridhara Swami greatly influenced him and he made a

resolution to translate the Bhagavata Purana into Assamese. Taking the Bhagavata

Purana as base, he composed five stories which later he made parts of his famous

Kirttana Ghosa. They are- Ajamilopakhyana (The Story of Ajamila), Prahrada-

caritra (The Life of Prahrada), Haramohana (The Enchantment of Hara), Bali-

calana (The Trickery on Bali) and Gajendropakhyana (The Story of Gajendra). He

also produced another literary masterpiece, the Gunamala (The Garland of

Attributes), regarded as the quintessence of the Bhagavata. Another chapter of the

Kirttana Ghosa, Unresa-varana (The Description of Orissa), on the basis of the

Brahma Purana was also created by him.

“He combined three elements to form the main tenets of his creed: satsanga

(the association of the good, that is, bhaktas); taken from the Bhagavata, nama (the

chanting of the Lord) taken from the Padma-purana, Uttara-khanda and ekasarana

(the undivided devotion to one and the same God) as enunciated by the Bhagavad-

gita. He took upon himself the task of propounding the doctrines of bhakti or the

religion of Love in simple verses of various metres in the language of the people and

of propagating them through congregations. He found that people were attracted

almost readily towards this new creed, and he took to regular proselytizing” (Neog,

1967:12). His religion was open to all irrespective of caste and creed.

But very soon his campaign received a temporary set back from a clash

between the Bhuyans and the neighbouring Kacharis. Since there was no possibility

of settlement and peace, he advised the Bhuyans to shift to the north of the

Brahmaputra. This happened in 1516-17 A.D. Thus he had to leave his ancestral

village Bardowa and settled at a place called Gangmukh or Ganmau, near modern

Biswanathghat (Sonitpur district). But here too they could not lead a secured life with

peace. This place was within easy reaches of the Koches and Daflas (a hill tribe)

inhabiting the northern mountains. Finding this to be a fix they moved further east to

the River Island on the Brahmaputra known as Majuli with the hope that water would

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give them protection from all possible raids from the said communities. They settled

at a place called Dhuwahata-Belaguri, which was under the Ahoms. The Ahom

monarch settled them with land and estates. At Dhuwahata-Belaguri, he wrote Vipra-

patni-prasada (The Propitousness of Wife), Pashanda mardana (The Suppression of

Heretics), Namapardha (The Faults in Disobeying the Name of God) and other

poems.

His stay at Dhuwahata-Belaguri marked a momentous achievement. It made

him to bring an extraordinarily talented young Kayastha, previously a staunch Sakta

(follower of Saktaism) as his disciple, who later became known as Shri Shri

Madhavadeva and could occupy the position as his chief apostle. This union took

place in 1522, when the latter was only 32-yrs old. He came to the Saint with all fury

of opponent, as the Saint had initiated his brother-in-law, Gajapani into Bhakti (Saint

Sankaradeva gave him the name Ramdas) so much so that Gajapani refused to bring

him a goat, for sacrifice to the Goddess. A bitter verbal duel ensured between Shri

Shri Sankaradeva, proponent of Bhakti and Shri Shri Madhavdeva, a staunch Sakta

who too was well versed in the Sastras (Holy Scriptures). The latter quoted versus

from scriptures to defend Saktaism and the path of attachment (pravritti-marga) while

Saint Sankaradeva exploded his views with arguments and sought to ascertain the

supreme glory of the Vishnu-Krishna sect and the path of detachment (nivriti-marga).

Saint Madhavadeva was finally convinced that Saint Sankaradeva’s stand was right,

that only Lord Krishna is worthy of worship and he promptly fell at the latter’s feet,

accepting him as his master (Guru). His life became absolutely dedicated to

Vaishnavism, its votaries and the master. He skillfully managed to break up his

betrothal to a Kayastha girl and devoted all his time to the services of the creed. The

Saint was greatly strengthened and he looked upon Shri Shri Madhavadeva, who was

a scholar, a poet and a fine singer, as his appropriate co-worker and an associate, in

fact, a friend of the soul (prana bandhava). This acquisition of Shrimanta

Madhavadeva to the fold by the Saint is also known as ‘Manikanchan Sanjog’ (Gem

and Gold Union). With Shri Shri Madhavadeva joining the company of Shrimanta

Sankaradeva’s followers, religious discourses had their scope widened, and the music

of mass prayers (Kirttana) increased in volume. But the more popularity the Eksarana

faith of Gurujona (the Saint was addressed as Gurujona by his followers) started

gaining, the more hostility of the Brahminical sacerdotalisom he had to face. When

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the hostility became unbearable, the Saint arranged for a religious discourse and after

a full length debate he was able to win over the traditional Brahmin priests and as a

result his esteem and popularity spread far and wide. He also defeated the aggressive

Brahmin scholars in a squabble in the court of King Suhungmung and was awarded

enormously with honour and respect. By then an unhappy incident took place. In an

elephant catching operation by the order of the Ahom King, the elephant escaped

from the enclosure under the vigilance of the Bhuyans. For this fault Saint

Madhavadeva and Hari (the Gurujona’s son-in-law) were arrested. After a summary

trial, Hari was beheaded but Saint Madhavadeva being a celibate was released after

six months. This event embittered the sentiment of Shri Shri Sankaradeva and he

migrated from Dhuwahata-Belaguri to Patbausi (a place near Barpeta in lower Assam)

in 1546 A.D. and finally settled there. There he engrossed himself in writing dramas

and lyrics and finally completed his work on the Bhagavata Purana. On the basis of

the Bhagavata Purana, he created three other independent works: Anadi-patana (The

Descent of the Eternal), Nimi-navasiddha-samvada (The Conversation between Nimi

and the Sages) and Kuruksetra (The Journey to Kuruksetra).

At Patbausi, he lived comparatively in peace. Saint Sankaradeva’s best

acquisition at this place was Bhavananda, who later came to be known as Thakur Ata

(Ata- an address to the spiritual tutor by the disciples). All his major literacy works

including four dramas, Rukmini-Harana (The Abduction of Rukmini), Parijat-

Harana (The Theft of Parijata flower), Kaliya-Damana (The Suppression of Kali,

the Snake) and Keli-Gopala (The Sports of Gopala); the adaptations of several

sections of Bhagavata-Purana and the Uttarkanda of Ramayana were done in this

place. His most popular work Kirttana-Ghosa was also completed at Patbausi. His

doctrinal treatise in Sanskrit, Bhakti-Ratnakara was also written here. Brahmin

disciplies like Shri Shri Damodardeva, Shri Shri Harideva and Ananta Kandali also

joined his fold here.

Having permanently establishing himself at Patbausi, he set out for a second

pilgrimage with more than one hundred followers near about 1550A.D. and returned

back within six months. Returning from the pilgrimage he resumed his regular

customary works. But the growing popularity of his faith invited a fresh resentment

from the Brahmin priests. They complained against him to Ahom King Naranarayana

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who summoned the Saint to his court. The Saint expounded before the King the main

principles of Ekasarana-nama-Dharma. The King was deeply impressed by his

radiating personality and expressed his desire that the Saint should visit his court

everyday to attend the religious discourses with the priestly class over there. His

scholarly elucidation and poetic genius earned him the status of being a very close

friend and associate of the King. The King was so highly impressed by his persona

that he sought initiation from the Saint but the latter kept on postponing the date of

initiation. He knew that it would be impossible for the King to follow the life of a

Vaishnava and so avided the task by putting off the ceremony to an indefinite time.

With the support of King Naranarayana and his brother Chilaraya, Shrimanta

Sankaradeva enjoyed a better position in the society. Chilaraya also built a Sattra at a

place called Bheladanga for his stay while he had to visit Koch-Behar, the then

capital of the Ahoms. At the request of the King, he designed a sixty-yard long cloth

depicting Lord Krishna’s early life in Vrindavan. For weaving the tapestry, he

engaged the workers of a place called Tantikuchi or today’s Barpeta. It took about a

year to complete this piece of textile with exuberant colours and inwoven captions

which came to be known as Vrindavani Vastra, as per the theme it depicted.

In his last journey from Patbausi to the capital (or seat of royalty), he stayed

for a night at Ganakkuchi (a place in Barpeta) with Saint Madhavadeva and

nominated his disciple as his successor to the apostolic seat. At Bheladanga,

Shrimanta Sankaradeva lived for about six months. There he wrote Rama-Bijoy nat,

his last work at the request of Chilaraya. His long and eventful life came to an end in

the month of Bhadra (August-September), 1568 A.D, just before the appointed day

of initiation of the King. His last rites were performed on the banks of a small river,

the Torocha.

In the words of Chaliha (1978:167-168) “Sankaradeva is the most celebrated

name in Assam. He was the most worthy son of God who is also regarded as an

incarnation by the Assamese people. He had not only a robust physique with a

handsome personality but also an unparalleled mind. He was a versatile genius, a

good administrator, religious teacher and a social reformer. He was a preacher,

devotee, saint, poet, dramatist, actor, painter, musician and an erudite scholar who

shaped the modern Assam five centuries ago. He propagated a liberal form of bhakti,

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the Eka-sarana-dharma, which means complete self-surrender to the supreme One

and that One is formless and without attributes, Vishnu-Krishna. For his devotion

caste and other qualifications are not needed. Rituals and scholarship are

unnecessary. Singing and chanting of His holy name is enough. Nam-Kirtana is the

key that opens all doors to salvation”.

Kakati (1978:16) has rightly remarked, “Sankaradeva had given Assam a new

life, letters, and a state. Rulers have come and gone and their kingdom perished in

the dust, but Sankaradeva’s state endures and broad in the general heart of men and

his power survives”.

Phukan (2010:150-51) states, “Sankaradeva embodied creativity; and above

all, he was a man of religion. His literary and artistic activities are not ends in

themselves; they are consciously oriented towards the sharing of his creed. His work-

-- be it a hymn, a verse for chanting, dramas for the stage, dance forms, or even a

drum for accompaniment---was only to draw his audience to the word of God. That

he performed each task with consummate excellence is a measure of his greatness”.

2.3 Development of Sattra Institution and the Formation of Sub-sects

“The Vaisnavism of Sankaradeva, which the modern writers love to call Neo-

Vaisnavism, was in reality a local incarnation of the Vaisnava Bhakti Movement in

the country. It was devised to suit the local social conditions prevailing in Assam.

Although Sankaradeva’s Vaisnavism was a strong current of Indian Bhakti

Movement, it should be taken as the local Assamese version of the main

stream.”(Verma, 2005:21)

The Neo Vaishnavite movement drew a large number of followers on account

of two reasons. Firstly, the religion propagated by the Saint was based on the

principle of equality as he did not make any slightest distinction of caste and creed.

His religion embraced all and sundry. Secondly, the simplicity of the religion against

the elaborate and appalling ritualistic processes made it a popular cult.

The movement popularized the congregation form of religious practice,

institutionalized by the establishment of the Sattra (Vaishnava monastery) and

Namghar (prayer hall cum socio-religious and cultural centre in a village). It is

through this institution that the faith was preached and practiced. “In Sanskrit

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literature the word sattra has been used in two senses, firstly, in the sense of an alms

house and secondly, in the sense of a sacrifice lasting from a few days to a year or

more. The latter sense is responsible for lending nomenclature to the Vaisnavite

institution of Assam. In the opening chapter of the Bhagavata- purana the word

sattra has been used to denote a long session of sacrifice of a thousand year’s

duration performed by sages in the forest of Nimisa. In course of the sacrificial

session Suta-Ugrasrava recited and explained the entire Bhagavata-purana to the

assembled sages. This process of reciting and listening to the exposition of the

Bhagavata most probably gave currency to the word sattra in Assam. Sankaradeva

probably initiated his movement by reciting and expounding stories from the

Bhagavata-purana, to a band of followers who clustered around him to listen to his

religious discourses. The part played by Sankaradeva reminded listeners of the part

played by Suta-Ugrasrava in the assembly of holy sages in the forest of Nimisa. The

fact that a sacrificial session known as sattra proceeded concurrently with the act of

expounding the Bhagavata, easily led people to believe that a sattra and a holy

association where the Bhagavata used to be discussed were identical. Under this

impression devotees began to term an assembly where the Bhagavata used to be

recited as a sattra. The etymological meaning of the word which means an

association or a sitting (√ sad +tra) or an instrument which helps to liberate the noble

(sat +√ trai) must have supplied additional weight to form the above notion about

sattra. The word sattra naturally became satra in Assamese” (Sarma, 1999: 143-

144).

Mahanta (cited in Rajkhowa, 2003:117) states that the word ‘Sattra’ is

derieved from the word ‘Sat+Tra’, meaning one’s elevation from the mundane to the

holy sphere or providing salvation to the noble souls. She quotes the noted Baikuntha

Nath Bhattadev, who gives the definition of Sattra, in his ‘Saran Mallika, which is

transcripted as under.

“Sattra is the place where devotional prayers are offered to the supreme God

by the gods and the Vaishnavas. It is the place where the devoted bhaktas offer

various kinds of service for the satisfaction of God and the nine kinds of a Bhakti are

pursued everyday. It is the place where reside the Vaishnavas engaged in the ‘nam-

kirtan’ of Hari or Krishna. This holy place is called Sattra”.

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According to Mahanta (2005:166-67), “The definion of a satra is ‘sat’ means

honest and ‘tra’means to assemble, that means in a satra the the honest people

assemble and discuss or worship God”.

Dr. Richard a. Engelhardt (former UNESCO Regional Advisor for Culture in

Asia and the Pacific, UNESCO Regional Office, Bangkok), currently working as the

Professor of UNESCO used the word Sattra in its present spelling (that I have used in

my thesis) in his report that he submitted to the UNESCO headquarters at Paris after

his visit to Majuli in 2000 with Professor Dilip K. Medhi (UNESCO Report, 2007).

In the recently submitted Nomination Dossier to UNESCO for its nomination for

WHS (World Heritage Site), the same spelling has been used.

The Sattras played a great role in the socio-religious life of the people. The

Sattra institution with its religious cum cultural centre in a village i.e. the Namghar

carried the torch of Vaishnavism to every household.

The Saint nominated Shri Shri Madhavadeva as his successor to take charges

of the order. Gurujona also delegated his Brahmin follower Shri Shri Damodardeva,

the power of administering ordination as this was quite necessary particularly in the

case of Brahmin neophytes. Saint Madhavadeva set up his Sattra at Sundardiya

(Barpeta) and carried on the proselytising activities as well as the cultural tradition

initiated by his Guru. In course of time he also established the Barpeta Sattra. Shri

Shri Damodardeva, one of the principal followers of Shrimanta Sankaradeva found

difficult to regard Saint Madhavadeva, an erstwhile colleague, as his superior. So, he

along with a section of Vaishnavas headed by him seceded from the order, disowning

Saint Madhavadeva’s leadership. He formed the Damodari sub-sect. Shri Shri

Harideva, another Brahmin admirer of Shri Shri Sankaradeva also started a new sect

distinct from that of the Saint. When again Saint Madhavadeva died further

fissiparous tendencies made themselves felt. He did not nominate anybody to succeed

him as the supreme religious head. There was none among his principal devotees who

could command unwavering faithfulness from all sections of devotees. Narayana

Thakur, the friend and colleague of Saint Madhavadeva was too old to shoulder the

responsibility of wielding together the different sections of devotees. As such, the

disciples found themselves in three sections under the leadership of Gopala Ata,

Purusottama Thakur Ata and Mathuradasa Ata respectively. Gopala Ata and

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Mathuradasa Ata alias Buddha Ata, are two of the important dharmachayas

(preacher/apostles) appointed by Saint Madhavadeva and both claim to be his real

successor. Purusottam Thakur Ata, the eldest grandson of Gurujona stood as the third

claimant for the leadership being the direct descendent of the originator of the sect.

Mathuradasa Ata aspired to the leadership on the strength of his superiorship of the

Barpeta Sattra, established and organised by Saint Madhavadeva. Thus, with the

formation of three rival groups, germs of difference began to develop. Narayan

Thakur considered Shrimanta Sankaradeva as the Guru of the sect, whereas

Mathuradasa Ata contended that Saint Madhavadeva was the real Guru of the sect and

considered Saint Sankaradeva to be an incarnation. Similarly, Purusottama Thakur

Ata did not acknowledge Saint Madhavadeva as the successor of Saint Sankaradeva

and this attitude of his was not at all approved by Mathuradasa Ata and Gopala Ata.

The gulf of difference gradually widened and ultimately resulted in the formation of

three more sub-sects within the order. These three sub-sects with the other two

seceding sub-sects are known as ‘samhati’. The term samhati is a synonym of the

term sangha which means an association. The term is also used as sanghati (joining,

cohesion). The sub-sect organised by Shri Shri Damodaradeva and Shri Shri Harideva

are considered as one samhati and it is called Brahma samhati. The sub-sects founded

by Gopala Ata and Purusottama Thakur Ata are known as Kala and Purusa samhati

respectively. The sub-sect organised by Mathuradasa Ata, Kesava Ata and Padma Ata

is called Nika samhati.

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Fig.1. THE FOUR SAMHATIS

SANKARADEVA

The Brahma samhati comprising two sub-sects is the most influential of the

samhati as it covers under its shade the affluent Sattras of Assam viz. Auniati,

Dakhinpat, Garmur and Kuruwavahi popularly known as Chari-Sattras (four

Sattras). The most important Sattra of the Haridevi sect is Maneri established by the

founder himself. The so called Haridevi sect is taken as a branch of the Brahma

samhati because of the existence of the Brahminical rituals alongside the devotional

practices. Excepting the manner and procedure of conducting devotional services, the

Haridevi sect is practically identical in fundamental teachings and practices with the

sub-sect of Damodaradeva. Most of the Sattras affiliated to this samhati are headed

by Brahmins, though non-Brahmin heads are not altogether negligible. Some Sattras

affiliated to this samhati developed fully the monastic characteristics. The

compromising approach of the Brahma samhati considerably removed the

misapprehension of a section of orthodox people who considered the new Vaishnava

SHRI SHRI

DAMODARADEVA

SHRI SHRI

HARIDEVA

SHRI SHRI

MADHAVADEVA

PURUSOTTAMA

THAKUR ATA

BRAHMA

SAMHATI

GOPAL A

ATA

MATHURA

DASA ATA

KESAVA

ATA

PADMA ATA

PURUSA

SAMHATI

NIKA

SAMHATI

KALA

SAMHATI

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faith un-Vedic and as such contrary to traditional Hindu religion. The leaders of the

Brahma samhati explained that Vedic and Puranic rituals and devotional rituals and

devotional practices are not mutually exclusive. One can be a good Vaishnava even

after performing the daily and occasional rites instructed by the Dharmasastras

(religious scriptures).

Kala samhati owes its origin to Gopala Ata of Bhawanipur who was one of the

twelve apostles (dharmachayas) nominated by Saint Madhavadeva. The followers of

this branch claim Gopala Ata as the supreme religious head after Shri Shri

Madhavadeva. Some notable branches of this samhati are Dihing Sattra, Mayamara

Sattra, Gajala Sattra and Ahatguri Sattra. To the followers of this sub-sect, the Guru

is God in human form. Another most striking point to be noted here is that no

distinction was made between one disciple and another on grounds of caste. The next

point to be noted here is that this samhati is primarily responsible for bringing to the

fold of Vaishnavism, the tribals and socially backward communities and thus giving

them an opportunity for spiritual upliftment. The practice of initiating women is

absent in this sect. Lastly, the sub-sect is characterized by the absence of image

worship and rosary beads.

Purusa samhati derives its name from its originator Purusottama Thakur Ata,

the eldest grandson of Shrimanta Sankaradeva. The followers of this samhati regard

Thakur Ata as the real successor of the Saint. He proclaimed Shri Shri Sankaradeva

as the only Guru of the sect and called the other proselytizers or religious heads as

mere representatives of the Saint. The principal Sattras affiliated to the Purusa

samhati are grouped under three categories

(i) Bar-barajaniya Sattras i.e. the Sattras established by the twelve principal

disciples of Purusottama Thakur Ata. It is so named because the founders of

these Sattras received initiation and inspiration from Thakur Ata who was the

senior of the two grandson of Shrimanta Sankaradeva.

(ii) Saru-barajaniya Sattras i.e. the Sattras established by twenty four disciples of

Caturbhuja Thakur and his wife Kanaklata. It is so named because of its

affiliation to Caturbhuja Thakur, the junior grandson of Saint Sankaradeva.

(iii) Nati Sattras i.e. the Sattras founded by great grandsons of Shri Shri

Sankaradeva.

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Examples of Bar-barajaniya Sattra are Alengi Sattra, Ratanpur Sattra,

Bengennati Sattra and Cupaha Sattra and so on. Bargaon Sattra, Kawaimari Sattra,

Bihampur Sattra, Cungapara Sattra are categorised as Saru-barajaniya Sattra. Under

Nati Sattra mention may be made of Bardowa Sattra, Narowa Sattra and Samuguri

Sattra.

The Vaishnavas are of the view that Nika Samhati had taken its shape after the

foundation of three sub-sects. The word Nika (pure, clean) points to the conclusion

that it originated immediately after the formation of other three sub-sects. The

necessity of organizing a cleaner sect arose when other sub-sects appeared to have

gone astray from the original path, chalked out by the first two Gurus. Therefore,

Saint Madhavadeva’s chief disciple Padma Ata thought it necessary to develop a

suitable code of conduct for the Vaishnavas. He got immediate response from

Mathuradasa Ata of Barpeta Sattra who also wanted to purify the sect by laying rigid

rules and conduct of life. Kesava Ata, a close companion of Padma Ata also aided

him. Padma Ata, Mathuradasa Ata and Kesava Ata may be considered the trio of the

Nika samhati. The most influential Sattra affiliated to this samhati are Sundardiya

Sattra, Samariya Sattra, Khatara Sattra and Kamalabari Sattra. The followers of this

sub-sect lay special emphasis on serving holy association (satsanga). The followers

consider Shri Shri Madhavadeva as Guru of the sect, while Shrimanta Sankaradeva is

regarded as the Guru of their Guru and as such their relation with Saint Madhavadeva

is immediate and that with Saint Sankaradeva is indirect. The worship of the Holy

Scriptures instead of idols is a marked feature of this sect.

The Uttar Kamalabari Sattra of Majuli belongs to the Nika samhati. As such

the disciples are required to observe strict discipline in respect of food, dress and

manners and also in religious activities. Stringent rules are noticed in other spheres

also. The details of its nature and contribution have been discussed in the succeeding

Chapters.

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PL.1.SHRIMANTA SANKARADEVA AND HIS CHIEF DISCIPLE

SHRI SHRI MADHAVADEVA