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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.
