User blogs
by Dr Sangita Bora
The philosophy of Srimanta Sankaradeva was pro–human. He developed such sense of religious order which is very simple and cushy. His religious order is known as “Nama Dharma”. His religion is the combination of humanity and spirituality. He projected humanity in every phase of his life. Equality, fraternity, impartiality, positivity, kindness, are some of the basic pillars of his humanistic approach. He built such a structure of society where he made all kinds of arrangement for assimilation of people irrespective of their caste, creed and religion. He tried to eradicate social evils like caste system by assembling people together through Bhakti cult.
Srimanta Sankaradeva built such a structure of society which embraced those so called low- caste people who were neglected by high caste people. The instance of Sati Radhika and his husband Purnananda was one of the remarkable examples to illustrate his concern about low class people as well as women. He entrusted the responsibility to Sati Radhika to construct the dam over Tembuwani revine to prevent flood. While attempts of men failed, Sati Radhika made it possible and paved the path for women liberation.
Sanjib Kr Borkakoti wrote, “Srimanta Sankaradeva was not only propagating a religion, but developing a cultured and ethical nation.” (Borkakoti 2023: 133) He was a versatile human being, who laid down the foundation for modern Assam. He was the man who paved the path to remove the great burden of the society – that was the ‘exploitation of man by man’. He took the responsibility to eradicate all kinds of evils from the Assamese society through a revolutionary consciousness. He liberated people from economic exploitation.
Srimanta Sankaradeva developed a constructive spirit among the humans for both collective as well as individual wellbeing. Creative humanism got considerable place in the philosophy of Srimanta Sankaradeva with aiming at serving the humanity with an inclusive approach. Creative humanism emphasizes on promoting love among the people without any discrimination on the basis of caste, class, creed or religion. Srimanta Sankaradeva used his creative works to promote this sense of love, brotherhood secularism, and equality in the society
Srimanta Sankaradeva dreamed a society full of love and devotion. He established harmony and unity among the people of different communities.
Nahi bhakatitat jati- ajati vichara,
Krishnatu bhakti samsatare adhi karma
(there is no distinction of caste and everybody has equal rights to chant the Hari Nama)
One of the key elements of Srimanta Sankaradeva’s humanism was non-violence. He wanted to establish peace and harmony in the society on the basis of human values. He established a society with a sense of non-exploitation. It was a multi-ethnic society. He propagated his religion through painting, sculpture, art and music. He accentuated on purity of the human mind. Love for others (human, animal) is the greatest asset of human heart. All animals should be treated equally. The discrimination on the basis of lower and upper caste/class should be prohibited. People should move beyond arrogance.
The Vaishnavite movement of Srimanta Sankaradeva was a reformative movement aimed at reforming the existing social order and improving the condition of human with the use of creativity. The religion propagated by him was Eka Sarana Nama Dharma –the religion of supreme surrender to one (God Vishnu); it emphasized on equality. All the people of the society should be treated equally, because all are the creation of the one God (Vishnu). Nothing exists without him. Everything is created and sustained by God Vishnu. Through his religion Srimanta Sankaradeva promoted peace amidst social turmoil, developed love in place of hatred, encouraged faith in place of fear.
Srimanta Sankaradeva wrote:
Jata jiva jangama kita patangama
Aganaga jaga teri kanya (Bargeet)
Srimanta Sankaradeva strived for unity among all the sections of society. His religion stressed on equality for all living beings, not only human. He treated all living beings with same dignity. For him, every living beings are the same; be it men or women, high caste or low caste, dog or jackal, as they possess the same soul of the supreme being.
“Xakala pranika dekhibeka atmasam
Kukura srigala gardabharo atma rama
Janiya savako pari kariba pranama”
(Kirtan ghosa /1825)
Krishna parama deva krishnaka kariyu seva
Krishnata sarvada dia mati
Ase hiridipatha maje ishara krshnata baje
Ano kuna deve dibo gati (Bhagavata 6/5337)
He raised the voice against animal killing. He wrote…
Dasa maha makhi juka puka paruwara
Ishare nirmila britti rudhire amara
Piyante gawara teja taka jiyu mare
Pare xitu nara andhakupa andakare (Bhagawata)
According to Srimanta Sankaradeva, we should not harm others, not even the smallest of the creatures. He was such an ardent supporter of non-violence that he advised people not to kill mosquitos. He believed everyone had the right to life. He adjudicated everything based on democratic principles and spirit for toleration. He expanded liberal and creative humanistic approach for the first time in Assam. In his view it is unnecessary to hurt people and animal. Killing of any living being is considered as sin.
He opposed all kind of sacrifices offered to God. He wrote…
Nrisimha bolanta hasi sunio prahlada
Dibaka nalage to isava prasada
Parama vaisnava tai putra bhaili yara
Ekais purusa tara karili uddara
Yaita thake mora bhakta udhara caraitra
Kita –patangako tatha kariya pabitra
Nakarare praanika hinsa nahi eko sparha
Amata arpana karae apunara deha (Kritan Ghosa)
It means strong dedication to God by a devotee who even dedicates his body to God and never harbours any envious feelings towards any living thing.
Srimanta Sankaradeva established religious institutions for bringing unity among people and to abolish the practice of untouchability. Namghar or Kirtanghar (an epitome of simplicity) is Srimanta Sankaradeva’s single most outstanding legacy for the Assamese people (Phukan 2017:43).Namghar brings about a degree of bonding within the community through people praying together and participating in its various activities. In many respect Namghar assumes the role of a village parliament. It provides the platform for grass-root democracy. Along withNaamghar, theXatras helped significantly in spreading education with the help of culture. These institutions taught people the true essence of life and some survival skills. Institutions like these provided a platform for people of all sections to come together and cooperate with each other breaking all the barriers constructed by society. These institutions hold together Assamese community life (Phukan 2017:44).
Srimanta Sankaradeva brought about a cultural revolution in Assam. He used literature, art, culture, scientific religion to bring about the change. All people irrespective of their caste, creed religion became the part of the revolution. His religion became the religion of common people. There was no room for superstition, discrimination, differentiation, intolerance and injustice. His religion was the illumination of the human consciousness through universal love and spirit. He developed new kind of ideology and philosophy in the form of Bargeet (Great song), Ankiya Naat (Play), Satriya Dance to foster the knowledge of devotion (to one God ‘Vishnu’) and it was based on the spirit of equality, and humanism.
by Rupam Kumar Boro
Hagiography is a treasure-trove of moral values and a correct path of leading one’s life, among others, as shown by the saints themselves. Saints occupy a prominent place of worship and is treated as an incarnation of God. When the lives of the saints are penned down in the form of the above genre, the devotees as well as the admirers tune in with the words inscribed on it.
The chief aspect in a hagiography is the element of unquestioning factor. Astounding events and miracles form one of the constituents of this genre. Hagiographers are often direct devotee or disciple. This world of spirituality is an access to enlightening journey for someone while someone may be a doubting Thomas.... more
by Krishnasarana Bhakat (Edgar Faingor)
I am originally from Moscow, Russia, born in a non-religious family. From my early teenage years I was interested in spirituality, as I had pressing questions regarding the nature of our being, and the meaning of life. As Russia is historically and predominantly a Christian country, naturally at first I was exploring Christianity, and joined a course in a Catholic Church. Later on, I felt the need to study other spiritual paths, and therefore engaged in long-term studies of Hinduism and then Buddhism. While still in Moscow, I became interested in the teachings of Gaudiya Vaishnavism and Vedanta, and visited the Hare Krishna temple as well as Ramakrishna Mission centre.... more
प्रो. वीरेन्द्र कुमार अलंकारः, संस्कृत विभाग, पंजाब विश्वविद्यालय, चण्डीगढ
नाट्यकृद् भक्तिविल्लोकसंस्कारकृत्
गीतसंगीतकाव्येष्वधीती सुधीः।
धर्मविद् भेदभिन्नृत्यकृद् गायकः
देवदेवो हृदा स्तूयते शङ्करः।।१।।
लेभे यो वै जनुः श्रीप्रसिद्धेऽसमे
घोरकालेऽपि यो भास्वरो भायुतः।
मेने ह्येकं हि धर्मं सदा जीवने ... more
SPIRITUAL HUMANIST SRIMANTA SANKARADEVA
by Dr Sanjib Kumar Borkakoti
Dear friends from North America, I am highly priviledged to address you today on the life and works of Srimanta Sankaradeva, especially how he was a spiritual humanist. I am grateful to Naamghar Association of America for this great opportunity. The members of this Association deserve accolades for their sincerity in preserving and spreading the legacy of Srimanta Sankaradeva in foreign shore. Discussion about the saint is very scanty. Naamghar Association of America has done a commendable job by organising this dialogue. ... more
by Dr Sanjib Kumar Borkakoti
The Thân or Sattrainstitution is a living heritage bequeathed to the posterity by Srimanta Sankaradeva (1449 AD - 1568 AD). Unlike most heritages, which are long dead, the Thân or Sattrainstitution continues to be a vibrant one. Earlier, it was known only as Thân. Later on the name Sattra also came to be used. The religious order Eka Sarana Nâma Dharma of Srimanta Sankaradeva sustained itself for more than five centuries on the strength of the Thân or Sattra. ... more
by Dr Sanjib Kumar Borkakoti
Srimanta Sankaradeva (1449-1568), the founder of the Vaishnavite order Eka Sarana Nāma Dharmawas a multi-faceted person whose works had different dimensions. In spite of being a religious preceptor, he included aesthetic activities like Sattriyādance, Bargeetsong, Sankari music, Ankiyāplays, painting and sculpture in his scheme of things. Needless to say, all these were his own compositions. Even mundane activities like agricultural production found place in this pattern. Obviously he was a man of the world as well as man for the world. He wanted to make life good and beautiful for people around him. Therein lay his aesthetic approach to life. One who finds beauty in life cares for the quality of other peoples’ lives. Srimanta Sankaradeva did that. He cared for the quality of life for people around him.... more
(Continued from part I)
भकतेसेमोरहृदिजानिबानिश्चय
भकतजनरजानाआमिसेहृदय
मइबिनाभकतेनिचिन्तेकिछुआन
भकततपरेमइनिचिन्तोहोआन ll १८२९
I forever am enshrined in the heart of My devotees. Devotees, forever are
enshrined in My Heart! My devotees think of nothing but Me, and I, nothing but
them!"
Now compare the above with Abhang 2622 from Sant Eknath's collection. The language is nectarine Marathi: ... more
by Rohit Venkateshwaran
Sant Eknath was an epoch-making saint, social reformer as well
as literary figure in the Vaishnavite Bhakti Movement of Maharashtra. Like our
Mahaguru Srimanta Sankaradeva, he too was a poet par excellence who
rendered the essence of the Srimad Bhagavatam in the language of the masses:
Marathi.
With all humility, I render in English the most widely quoted part of Gurujana's "Kirtana Ghosha": the 4th Kirtan of the 26th Section "Sri Krishnar Vaikuntha Prayan", and compare it with Abhang no' 2622 of Sant Eknath’s collection (the “Eknathi Gatha”). Both are magnificent pieces of poetry which encompass Lord Sri Krishna's final teachings to Uddhava (in the 11th Canto of the Bhagavatam) before He ascended to Vaikuntha. This will be a long read, but the experience for sure, will be delightful! ... more
by Dr Pabitrapran Goswami,
We find altogether 36 ragas attached to the Bargits and the Ankar gits: Ahir, Asowari, Barari, Basanta, Belowar, Bhatiyali, Bhupali, Dhanasri, Gandhar, Gauri, Kalyan, Kamod, Kanara, Kau, Kau-Kalyan-Sindhura, Kedar, Karunyakedar, Lalit, Mahur or Maur, Mahur-Dhanasri, Mallar, Nat, Nat-Mallar, Purbi, Saranga, Sindhura, Sri, Sri-Gandhar, Sri-Gauri, Sripayar, Suhai, Syam, Syamgera, Tur, Tur-Basanta and Tur-Bhatiyali. Out of these some are unitary in character and some others are of mixed or compound nature, involving the fusion of two or more ragas. ... more
by Dr Pabitrapran Goswami
Prabandha Gana:
Dhrupadaand Kirttana or Kriti are the earliest forms of music extant today in the Hindusthani and the Karnatik systems. The Prabandha Gana evidently represented a stage in the evolution of Indian music prior to that of Dhrupada and Kirttana, a stage till which perhaps the ragas and the talas enjoyed uniformity in almost all parts of India. sarngadeva, the 13th century scholar cum musician, in his encyclopaedic work Sangita Ratnakara, speaks of three chief types of Prabandha, viz., Suda, Ali and Biprakirna and of two chief sub-divisions of Suda-Prabandha : suddha-suda and Salaga-suda. ... more
by Dr Sanjib Kumar Borkakoti
Srimanta Sankaradeva is generally remembered as a religious preceptor, who founded the Eka Sarana Nâma Dharma order. But that is not his only identity. His activities were not confined to the realm of religion alone. His activities were multi-dimensional. He contributed so many things to the society, or to be more precise to the humanity. He created many new things, new type of building structure, new social structure, new type of social management, new educational system, new food, new health care, new musical instrument, new music, new dance form, new form of play, new form of textile art, new form of painting and so on. There was innovation in almost all his activities. Very often he did not follow the beaten track. He charted his own path. His new path was always so attractive and suitable that people soon started to follow him in the new path.... more
by Dr Pabitrapran Goswami
Nothing can be definitely said about the exact form of Assamese music in the pre-Sankaradeva time. However, scholars have often tried to trace back the lineage of classical art and music in Assam right from the days of Bharata’sNatya sastra. Out of the four different forms of drama, viz., Daksinatya, Awanti, Pancal-Madhyama andOdra-Magadhi, referred to in the Natyasastra, the form called Odra-Magadhi was, according to Bharata, in vogue in the entire north-eastern region covering Anga, Banga, Kalinga, Magadh, Nepal and Pragjyotispur (ancient Assam). During those days dance and music were indispensable parts of a drama.... more
By Dr Pabitrapran Goswami
The name Bargit is popularly ascribed to a special set of devotional songs composed during the late 15th and the early 16th centuries A.D. by Srimanta Sankaradeva and his disciple Sri Sri Madhavadeva, the two chief exponents of Vaishnavism in Assam. According to the Carita Puthis1, Sankaradeva and Madhavadeva referred to their songs as git only. The adjectival prefix Bar2, therefore, must have been a later reverential addition by the devout disciples of the two Vaishnava priests, which might bear upon the musical grandeur3 of the songs too. ... more
The literary and cultural contributions by the saint continue to influence the modern creative works. But strangely very little is known about him outside the state. ... more
by
Dr Sanjib Kumar Borkakoti
Srimanta Sankaradeva was one of the foremost religious philosophers in the world. His religion Eka Sharana Nâma Dharma laid the foundation for a new religious philosophy. The present author has named this philosophy as Vivartanavâda as it facilitates the elevation of the Jîva from the primary dual state to the non-dual state of identity with Brahma. The pertinent features of this philosophy are : ... more
by Dr Sanjib Kumar Borkakoti
Srimanta Sankaradeva was the first playwright in all modern Indian languages. It started with his play Chihna-yatra, which was enacted in 1468 AD at Bordowa in front of 10,000 audience. His plays are known as Ankiya play. Enactment of the Ankiya plays authored by Srimanta Sankaradeva and his successor-disciple Madhavadeva is called Bhaona. Many plays have been written since then by different Assamese playwrights in the style of the Ankiya plays. But these later compositions are not called Ankiya play. So Ankiya Bhaona means the enactment of only the Ankiya plays authored by Srimanta Sankaradeva and Madhavadeva. ... more
by Dr Madan Sarma
Translation has played a crucial role in the development of Assamese literature. In fact, translation and adaptation of important Sanskrit texts-both religious and secular-have helped the growth and development of various forms/genres of literature in a number of Indian languages. ... more
by Dr Sanjib Kumar Borkakoti
Srimanta Sankaradeva created a new religion, Eka Sarana Nâma Dharma. But he was not a religious preceptor alone. He had multi-faceted talent in the disciplines of dance, music, drama, verses etc. He also created a new social structure. He may be placed among the all time greats in the world for his role in social reform alone. The time when he was born in was a time of terror and tyranny. ... more
by Dr Ananyaa Barua
Srimanta Sankaradeva's Eka Sarana Nama Dharma was an attempt to revive the pristine aspect of Gita's philosophy of complete self-surrender in Love. God to Srimanta Sankaradeva was above duality, above Purusha and Prakriti. 'There was none but One' was his creed. Mahapurushiya or Eka Sarana Nama Dharma centers round this core principle. In the Shvetashvataropanishad, it is found : ... more
by Dr Arshiya Sethi
The Sattras were born out of the Bhakti movement as it came to Assam. Like the Bhakti movements in many other parts of India, the Bhakti movement in Assam, called the Eka Sarana Nama Dharma, had a creative audio visual aspect for its propagation. Through his creative genius Sankaradeva was able to mould the Cultural life of Assam. The epicenter of the cultural life of Assam was the Sattra, which for five centuries has been the crucible of the Sattriya cultural tradition. ... more
by Dr Sanjib Kumar Borkakoti
I have always considered Srimanta Sankaradeva as my role model. His multi-faceted contributions fascinate me. Our socio-cuItural lives are permeated by his influence even now. I feel proud that he was born in Assam. But very little was known about him outside Assam till some time ago. It has therefore been my endeavour to let people know about him and his unparalleled works. I have written what I have learnt about his life, works and philosophy. ... more
Mahapurusha Srimanta Sankaradeva and
Guru Nanak : a comparative study
by
Dr Sanjib Kumar
Borkakoti
Mahapurusha Srimanta Sankaradeva (1449-1568) and Guru Nanak (1469-1539) were both leading lights of medieval Bhakti movement in Bharatavarsha. They both left permanent marks on the society in the sub-continent in both religious and cultural spheres. There are many similarities in the religious principles preached by these two great social reformers. ... more
by Dr Sanjib Kumar Borkakoti
India is a great country with great cultural wealth. But her enormity also means that dimensions of all her problems also happen to be very big. Her social system has been such that from time to time it has required the service of great reformers to do away with the undesired accumulations. Srimanta Sankaradeva and Swami Vivekananda were two such great reformers who redeemed the then societies of unwarranted growths. They had different approaches to the socio-religious problems, but had many common grounds, which make interesting reading. They are two rare religious leaders who made clear statements on the Chaturbarna system and its negative impact on the Indian society. Their concerns remain valid even now, long after they have passed away from the scene. ... more
Madhavadeva
by Dr Sanjib Kumar Borkakoti
Madhavadeva's father Govinda Bhuyan was an accountant of Pratap Rai, the king of Banduka, presently in Rangpur district of Bangladesh. Forefather of Govinda had earlier migrated from Kannauj along with other Bhuyans. Govinda married a girl named Anuchita in Banduka. Anuchita died at an early age leaving an infant son, Damodar. When Damodar grew up, Govinda transferred his office to Damodar and set out for upper Assam with some merchandise. He reached Tembuwani and was glad to find the Bhuyans residing there. Srimanta Sankaradeva persuaded him to marry again and arranged a match with his cousin Manorama. Srimanta Sankaradeva also appointed Govinda as 'Bora' or a revenue officer of the Bhuyan kingdom at Rowta.... more
