JOURNAL OF CRITICAL REVIEWS

ISSN- 2394-5125 VOL 7, ISSUE 11, 2020

Neo-Vaisnavism of Srimanta Sankardeva: Its social implications as a part of Indian Bhakti Movement Dr. Rajlakshmi

Email:[email protected]

Submitted: 19 May 2020 Revised: 08 June, 2020, Accepted: 23 June, 2020

Abstract: Mahapuarush Srimanta Sankardeva was the fifteen century socio-religious reformer who with his great proficiency in art, philosophy and socio-cultural practices edified the foundation of Bhakti Movement in the North-Eastern region of India. The North-Eastern part of India is a meeting point of a large number of tribes and races since Millenniums. Srimanta Sankardeva, the Siromoni of the Bara Bhuyan dynasty initiated the Neo- Vaisnavism in in order to establish integrity among enormous diversity. Neo-Vaisnavism as a movement possesses a Pan-Indian outlook. It is basically a part of Indian Bhakti Movement which was initiated by Ramanuja around 11th century A.D. The deep knowledge of SrimantaSankardeva on Vedantin philosophy was prospered with the knowledge gathering from the pilgrimages throughout many holy places of India. SrimantaSankardeva preached Neo-Vaisnavismin order to establish integrity among enormous social, cultural and ethnic diversities of Assam and this attempt widened the sphere of this Indian Bhakti Movement. Neo- Vaisnavism is also known as Eka-Sarana-Nama-Dharma. With its strict monotheistic doctrine and practices Neo-Vaisnavism paved a way for a peaceful and united society. The objective of article is to highlight on the social implications of Neo-Vaisnavism initiated by SrimantaSankardeva as a part of the Great Bhakti Movement of Medieval India. Key words: Neo-Vaisnavism, Bhakti, Eka-Sarana-Nama-Dharma.

Introduction: Neo-Vaisnavism initiated by SrimantaSankardeva has been influencing the social, cultural and religious spheres of Assam since last six centuries. Neo-Vaisnavism has enormous contributions in all these spheres. In this paper an attempt is made to study only the social implications of the Bhakti Movement initiated by Sankardeva in Assam. SrimantaSankardeva was the pioneer of Neo-Vaisnavism in Assam. He worked for purification of from within 1. Along with religious purification he also worked for socio-cultural welfare of the society. And in order to analyse the social implications of the Neo-Vaiṣnavism, it is very essential to discuss the social conditions of those days. During the days of SrimantaSankardeva Assam was a land of colourful diversities. The ancient name of Assam was . “The old Kamarupa extended from the Lohitdevision of North-Eastern Frontier Agency (or NEFA, now known as Arunachal Pradesh) on the east to the river Karatoya which now cuts across northern and East-Pakistan(now Bangladesh) on the west” 2. Various ethnic groups like Koce, Kacari, Ahom, Boḍos, Chutiya, Maran, Lāluṅgs (Tiwa), DeuriDimasaKacari, Mece, Rābha, Bara Bhuya, Muslim, Khamti, Phakiyal, Turung, Singpho, Adi, Mising, Daflas, Akās, Bhutiya were residing in different parts of ancient Assam. They preserved and practiced their own socio-cultural and religious heritages. As a consequence there was no means of social integration and connection in those days. “If the political scene of Kamrupa was full of turmoil, the social conditions were far worse”3. The religious scenario of Assam gradually became blurred and a chaos atmosphere arose as a result among the various groups. The ancient Kamarupa was undergoing a process of disintegration. In the Mediaval Assam two classes erected prominently among many religious groups. A group of people turned themselves into religious leaders and began to exploit the common mass in the name of religious rites and rituals. As a consequence many ill practices were going on in the name of gods and goddesses. And in some instances religions also became source of lavishness and pleasure. Even the medicine-men (bej or uja) became known as deo-manuh (god-man). “Due to a confused admixture of different Hindu and Buddhist tantric cults a mysterious atmosphere was created in the country which came to be known to the outside world as a land of mysticism and sorcery”4. In such unprovoked circumstance MahapuarushSrimantaSankardeva made his appearance and initiated the great Neo-Vaiṣnavite movement in order to unite all the people of Kamarupa by going beyond caste, creed and religious boundaries. In doing so he carried on his religious movement with the help of Eka-Saraṇa-Nama-Dharma by considering it as a means of social integration. This movement in its wake brought a literary and artistic renaissance in ancient Kamarupa. Neo-Vaisnavism is not an isolated phenomenon in the history of India. It is a response to the Indian Bhakti movement or the Vaisnava religion which was initiated by Ramanuja in the eleventh century in South India. Bhakti Movement of Ramanuja was accelerated by the older devotional cult of Alvars of Tamil land. 4588

JOURNAL OF CRITICAL REVIEWS

ISSN- 2394-5125 VOL 7, ISSUE 11, 2020

Alvars existed between 6th and 9th century of the Christian era. The Movement gradually spread all over the India by many saints and religious preachers like Nimberka (11th century), Madhva (13th century), Vallava (15th century), Kabir (15th century), Caitanya (15th-16th century)5. Within a few hundred years the movement spread all over the India of which Neo-Vaisnavism is also a part. The prominent social implications those have been imparting by philosophy and religion of MahapuarushSrimantaSankardeva are, Stand against class discrimination in society: SrimantaSankardeva through his socio-religious renaissance worked for upliftment of the backward classes or backward castes. In his philosophy Bhakti occupies the central position. And from the viewpoint of Sankardeva, “Bhakti is no respecter of caste. In Bhakti one does not require to be a god, a Brahman or a sage”6. Neo- Vaisnavism as a religion works for upliftment of everyone regardless of cast, social status and occupation. In the KirtanGhosaSankardeva wrote,

“HamastebhutatevyapiasumaiHari, HavakumanibatumiVisṇubuddhikari, Brahmanarcandālaranibisarikul, Datatcurat jar dristiekatul, Nicathadhut jar bhoilaekajnana, Tahakehepanditbulaya harbajan.”7 And in this process of demolishing class-discrimination Sankardeva also used community dining as a means of establishing equality in society. His attempt was for welfare of each human being.

Rival against blood sacrifice: SrimantaSankardeva very rigidly criticised blood sacrifice. Some of the religious cults existed before and at the time of Sankardeva were Saivism, Saktism, Tantric Vaisnavism, Crypto-Buddhism and some other minor cults. All these are various forms of Hindu tradition. Saivism was practiced by various groups from very early days. But practice of Saktism became most popular in Ancient Kamarupa. Worship of Mother Godess was carried on by various groups with various names and forms, e.g. Ma Kamakhya, KecaikhatiGokhani. Many ill-practices were also proceeded in the name of gods and goddesses including blood sacrifice even human sacrifice8, virgin worship, black-magic and assorted spells and incantations. These religious tangles hindered in the path of integrity and peace among the people of ancient Kamarupa. The situation before Sankardeva was described by Daitari Thakur in his Caritputhi as follows, “Ai desatpurbakalenasilabhakati Nana dharma karma lokekarilasamprati. Nana deva pujayakarayabalidāna Hansa saga para katesahasra praman.”9 Sankardeva by considering Bhakti as the most important element of self-realisation attempted to remove all these rites and rituals associated with blood-sacrifice. Pure devotion or love for God is necessary for spiritual upliftment. And the mode of this spiritual upliftment is prescribed as listening (listening) to the names and forms of God and chanting the same (Kirtan). Thus, by adopting simplicity and equality as the two wheels Sankardeva attempted to step forward the voyage of Neo-Vaiṣnavite religion. Creation of a literary revolution: MahapuarushSrimantaSankardeva created a literary revolution in ancient Assam. He adopted local language in propagating Neo-Vaiṣnavism. Two immediate consequence of this attempt are, firstly his philosophy and ideals became closer for common man as they were easily understandable. Secondly his scriptures became popularized. This revolution enriched with a more developed and standard form of their own native language. Neo-Vaisnavism has been blessing people of Asaam with courtesy and with a more developed form of lifestyle.

Integration through culture: The great Neo-Vaisnavite Movement also brought a cultural renaissance in ancient Assam. The contributions of this Movement are enormous and vivid. In the field of culture the Movement has been enshrining Assam with the help of Vaisnavite songs, drama, dance etc. which have been still influencing Assamese people with the help of its social institutes like Namaghars and Satras. The following verse of the song of Dr.BhupenHazarika presents the social implication of the Neo-Vaiṣnavite Movement in Assam, “Namgharhajila, raijkhanthapila Akatarakhanatani BhaonahuṇateBargathuwaga

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ISSN- 2394-5125 VOL 7, ISSUE 11, 2020

Pracariladevavaṇi….” 10

Conclusion: The Neo-Vaiṣnavite movement performed the task of refinement of socio-cultural atmosphere of Medieval Assam with the help of love, equality and brotherhood. Sankardeva introduced various customs from diverse fields which have been enriching Assam since last couple of centuries. As a result “within two hundred years since its inception it spread over the entire and parts of modern Cooch-Behar which then formed a part of Kamarupa”11. Neo-Vaisnavism is basically a socio-cultural revolution of Assam which has been performing the task of bringing together all the diverse ethnic groups residing here. The mission of Neo-Vaisnavism to establish an integrated Assam by overcoming the barriers of so called caste, creed, religion and social status has been functioning till now in a glorious manner.

***************** References: 1. See MaheswarNeog, 1985, p.360. 2. MaheswarNeog, 2005, p.1. 3. MaheswarNeog, 2005, p.3. 4. MaheswarNeog, 1985, p.91. 5. See S. N. Sarma, 1999, p.1. 6. MaheswarNeog, 1985, p.368. 7. Ki̅ rtanGhoṣa, Ch.27, vv.37-38, JatindranathGoswami (Editor), 2007, p. 449. 8. See MaheswarNeog, 1985, p. 84. 9. Guru Carit by Daitari Thakur, v.8-9, cited from PadmaramHaloi, 1997. 10. Surya (transcribed and edited), 2011, p.24. 11. S. N. Sarma, 1999, Introduction.

References: 1) Surya Hazarika (transcribed and edited), 2011, MoiEtiJājābar (transprinted autobiography of Dr.BhupenHazarika), 2011, H. H. Educational Trust, . 2) MaheswarNeog, 2005, Sankaradeva, National Book Trust, New Delhi. 3) MaheswarNeog, 2008, Religions of North-East, Publication Board of Assam, Guwahati. 4) MaheswarNeog, 1985, Sankardeva and His Times, MotilalBanarsidass Publishers Private Limited, Delhi. 5) S. N. Sarma, 1999, The Neo-Vaiṣṇvite Movement and SatraIntitution of Assam, Lawyer’s Book Stall, Guwahati. 6) JatindranathGoswami (Editor), 2007, Ki̅ rtan-Gahoṣā by Sankardeva and Nām-Ghaṣā by Mādhavadeva, JyotiPrakashan, Guwahati. 7) PadmaramHaloi, 1997, Bhakti Dharma aru Bhakti KavyatAbhumuki, Service:Booksellars, Guwahati.

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