International Journal of Research in Humanities and Social Studies Volume 4, Issue 12, 2017, PP 22-26 ISSN 2394-6288 (Print) & ISSN 2394-6296 (Online) The Role of Neo-Vaisnavism in Renaissance the Assamese People’s Faith, Culture, Ethics and National Integration: An Analysis Satyajit Kalita Department of Philosophy, Suren Das College, Hajo, India *Corresponding Author: Satyajit Kalita, Department of Philosophy, Suren Das College, Hajo, India ABSTRACT Sankardeva (1449 -1569), a spiritual emancipator, literary genius and treasure of versatile personality of Assam during the medieval period, needs no introduction to the people of North-East India. He engendered a revolution in the socio-cultural life of the people of Assam through his Neo- Vaisnavite movement i.e. a turning point in the history of religion and philosophy of the Brahmaputra Valley in Assam. His Vaisnavism (surrender to only one God; Vishnu) in resurrection the Assamese people’s faith, culture, conscience and national integration, plays an important role in the society of Assam. It is an important to note to be mentioned here that the Vaisnavism became the faith and culture of Assamese social life under the guidance of Sankardeva and his followers. The productive and versatile contributions of Sankaradeva recommend that he was primarily a philosopher of culture in which religion (Vaisnavism- Eka sarana nama dharma) being an important component, worked as a powerful force. His versatile faculty in the field of religion and philosophy, literature and culture and accomplishment as a singer, dramatist, painter, architect, actor, poet etc attracted, inspired and guided the people of Assam. His comprehensive contributions towards Assamese society have turned him into a National Integrator for the people of Assam. Through this discourse we endeavor to focus the role of Sankardev and his Vaisnavism in resurrection the Assamese people’s faith, culture, conscience and national integration. Keywords: Srimanta Sankardeva, Vaisnavism, faith, Culture, National integration. INTRODUCTION the foundation of a greater Assamese nation. Assam presented a very grim scenario in Pre arayano naam Bulibaro phale Vaisnavite period. Spirituality looked wanting Nistarila Ajamile in religion and socio-political rivalry and opportunist purposes worsened the conditions of Bishnuk chintiya Chaturbhuj Roope the people. This condition is called a low ebb in Boikunthat Arohila. faith society, culture and prospect of a strong future nation. The greater Assam of Su-ka-pha (Kirtan-Ghosa, 188) was a blurred vision. Sankardeva and his neo Sankardeva (1449-1569), an immensely gifted vaisnavite movement provided a new lease of genius, blessed this pristine land of Assam in the life to the people. So, we have made an attempt 15th and 16th Centuries with his theological to call this a resurrection of faith, culture, teachings, blended with various colours of social society and national integrity. To estimate the and cultural elements. However, this valley on daunting task accomplished by Sankardeva first either side of the mighty Brahmaputra was not a the condition of Assam before his advent is set stage for him to let the essence of Bhakti discussed and then how he accomplished it are movement flow smoothly. The people in this discussed. region were curled in the wreaths of Tantraism, illiteracy, lingering amidst caste discriminations AIMS AND OBJECTIVES and socio political segregation and conflicts. This paper Endeavour‟s to focus the role of Faith, culture, society and the prospect of a Sankardev and his Vaisnavism in resurrection future of a greater integrated nation were in a the Assamese people‟s faith, culture, conscience pandemonium. Sankardeva not only spread the and national integration. cult of Bhakti Movement in Assam but also This paper also makes an effort to focal point enriched the people socially, culturally and laid the state of Assam before and after his advent. International Journal of Research in Humanities and Social Studies V4● I12● 2017 22 The Role of Neo-Vaisnavism in Renaissance the Assamese People’s Faith, Culture, Ethics and National Integration: An Analysis FINDINGS AND DISCUSSION On the other hand, the caste-system had become so tyrannical that it had rattled the very The Brahmaputra valley was a land of foundations of the society. The Brahmana amalgamation of both Aryan and Non- Aryan priests and pandits who had managed to attain culture. Hence, the land was having diversity in for themselves in the high seats in the helm of its perennial flow of spirituality and faith. Since power did everything they possibly could to prehistoric time the worship of Lord Shiva have maintain their stranglehold on society. All been the prime cult of religious practice but with people in the Koch kingdom, for instance, were the evolution of time the interest of worshiping required to follow the caste system, perform Lord Shiva was wreathed in the coil of Tantric their functions and observe other customs and practices. The worship of Shakti took an manners, as directed by Siddhanta Vagisa. inhumane turn. The condition of the time is Those who went against it were severely rightly described in these lines of Guru Charit: punished by the king and were boycotted by E dexot purbokale nasila bhakati/ Nana their own people. dharma-karma loke korila samprati/ The great bulk of the population had no light of Nana deva pujoyo karay boli daan/Hax education and there was a conflict of interest saga para kate axankhya pramamn/ between the literate few and the illiterate many. The Tantric way of worship turned into highly This fact was exploited to the hilt by the licentious and bloody affair. The Kamakhya Brahmanas who lost no time in prohibiting the temple in the Nilachal, Kamakhya of Hatimura lower strata from studying (even viewing) the and Tamreswari temple were the centres of religious texts. Thus religion had become shakti worship. Shaktism demanded the offering practically a closed system with the Brahmanas of blood to the deity. The Kalikapurana contains possessing all the 'proprietary' rights over it. a very detail description of sacrificial rituals. Such social disparity exaggerated the political The concept of Bhogi-as it was mentioned in Sir differences between various tribes as well. Edward Gait‟s description of tamreswari Ahoms, Koch, Kachari,Chutia etc ethnic temple-clearly authenticates the practice of differences made a possibility of a greater nation human sacrifice too. A Bhogi was a man a far cry. selected for sacrifice to the God, who was given As a tributary to the Vaisnavite Movement of free access to have sexual contentment with any India, Sankardeva propagated neo vaisnavite female of the society. The Bhogi and the movement in Assam in the 15th and 16th practice of the Devdasi were actually the centuries. His philosophy may be said to have patriarchal approaches to consider women as been influenced by Vedanta philosophy and mere objects for male eroticism. Scriptures such advaitic of Sankaracharya, but with the as kalikapurana, Joginitantra, Kulanav Tantra importance of a personal god who can be authenticate such a nadir in spirituality. Here are achieved by devotion, Sankardeva preached a few lines of Kulanav Tantra: with a self-engineered path of Bhakti. Advaitic Amisava sauravahinang jashya mukhang Sankaracharya believed in „Ahang Brahmami” vabet /prayachitti but Sankardeva didn‟t say “Ahang”.He Sabarjyacha pasureba na sangsaya interpreted the Brahma or Brahman and Atma of Upanishada opting for Saguna Brahman. The Apart from Saktism, a system of later Buddhism term Brahman for Sankardeva was synonymous known as Vajrayana had taken root in Assam. It to god and it is without form. was associated with rituals, sorcery and necromancy. In actual practice, the Vajrayana “Tumi satya brahma/tomat prokaxe jogot system was against religion and morality. It eto ananta defined nirvana as 'mahasukha' and permitted Jogotot matro,tumihe prokaxa/ontorjami indulgence in the five ma-karas. As Dimbeswar vogobonto” Neog said religious rites included madya, (Kirtanghosa, Vedasthuti) mamsa, matsya, mudra, maithuna and it was Sankardeva postulated Him as an impersonal even permitted to have sexual relationship with super-entity being the creator, sustainer and any woman except the mother.1 There was now destroyer of this universe. But common man a combination of the orthodox Nath cult of ascribes form and qualities to him for devotional Hatha yoga and Buddhist tantricism. The purpose. There are three concepts of god in religion was devoid of purity and sacred Sankardeva‟s philosophy are – the absolute spiritual essence. 23 International Journal of Research in Humanities and Social Studies V4● I12● 2017 The Role of Neo-Vaisnavism in Renaissance the Assamese People’s Faith, Culture, Ethics and National Integration: An Analysis (Brahman), the perfect creator, sustainer and because everyone can set Krishna nama in his destroyer and one as a God of flesh and blood heart and consciousness. But it must be mentioned who can be intimate and become source of here that it was not an easy task for Sankardeva inspiration and courage. These three facets are to break down the shackles of a society which the three modes of realizing god. Sankardeva was based on a strong caste system. By accepted the concept of personal god in relation establishing Naamghar he provided an to the world. He described it more or less in opportunity to all sections of people to practice human form. He called this God Narayana, religious discourses together. Naamghar is a Bishnu or Hari. great museum of the nation which put the “xomosto kasthote ogni asonto biyapi temple imposed prohibitions out of our social practice. Sankardeva wanted to liberate the Ghorixona bine tangko nedekhe kodapi marginalised section of the society saying - Xehimote asa Krishna xoware hiyat Bishnu baishnabara kinchiteko nahi vedo. In this Bhokoti bihine koito nuhike xakhyat” 1 manner Sankardeva preached a faith in which Though it has a personality it is beyond the god and men were assimilated into one.