Arup Saikia
(arupsaikia07@gmail.com)
‘‘Do not serve other gods and goddesses; do not eat their offerings; do not look at their idols; do not enter their house; devotion will be adultery.”
This is allegedly one of the most controversial writings of Sankardeva from the Bhagavad. What kind of monotheism did Sankardeva practise? This is perceived to be a divisive statement. Whether this kind of ideology was nursed by a great saint of Sankardeva’s stature?
As per the instructions of Sankardeva, can we worship the idol of Goddess Durga?
Many scholars doubt it to be a later addition. It’s also true that some mythological books are manipulated for vested interest. Some people of other sects have gone to such an extent that they demand the ban of the holy book in toto where it’s mentioned. Be that as it may, we can’t clarify now. But we can analyse the authentic necessity of monotheism in the socio-religious background of Assam of that time. Therefore, we have to go through the history of ancient and mediaeval Kamarupa.
SCENARIO OF ANCIENT KAMARUPA
The Vajrayana sect of Buddhism was prevalent in Kamarupa. They practised Tantrism and chanted “Mantras” (holy sounds). This is not the Buddhism of peace and love. Much dissidence arose and was divided into many sects. Tantrism was prevalent in the pre-Sankari period. This narrative is certified in Asomiya Loko Sahityar Ruprekha (pages 4/5) by Dr Lila Gogoi.
During the time of departure from India, the sects of Buddhism became very barbaric, lascivious and demonic. The Kamakhya temple was their hub of activities. It’s stated in my book, Sankardeva, The Philosophy of Neo-Vaishnavism, that the person who was to be sacrificed at the altar of the goddess was called Bhogi. He is free to do all the forbidden immoral acts, including unrestricted sexual pleasure with anybody.
“The meditations of the Vajrayana were often psychopathic... In the sexual rites of Tantric Buddhism, all taboos were lifted. Even incest was permitted, for what was sin to the ignorant was virtue to the initiate. Drinking of alcohol, meat-eating, killing of animals, and sometimes even of human beings— every imaginable sin – were practised at the tantric covens (The Wonder That Was India, p. 281, by A.L. Basham).
Birinchi Kumar Baruah said, “Buddhism underwent various changes from the late 7th century onwards.” (Asom Sahitya Sabhar Patrika, 1878 Sak, p. 233.) All the perceived immoral physical pleasures are paths of salvation for them. As in the aboriginal savage society, sex is the only attractive impulse for them between man and woman.
Dr Girish Chandra Barua writes, “Later Shaktaism merged with Buddhism and became the Vamachari sect. As a result, many adulteries occurred in the name of religion. The prevailing Shaiva and Vaishnava religions could not resist this Vamachari practice (The Different Religions of the World: A Comparative Study, p. 324).
The woman-centric ceremonies they always celebrate at night. It’s just like the modern adult club of Bangkok. Like in Rasa mandala, all men and women sit in circular form. They pour milk on the chest of a lady and lick the flowing milk on her entire body. These are considered to be heavenly juice, and it was a precedent for night worship. The new converts to this had to wait for months or years to participate.
How did Tantrik Buddhism appear?
What’s its difference with Tantrik Hinduism?
The history of Tantricism in Assam originated in the Kamakhya temple from the seventh century onwards.
“—The fusion of Sakta, Tantricism and Buddhist ideas. In the Buddhist Tantric circle, Kamrupa, or Kamakhya, has been recognised as an important holy place (pitha). Quoted from The Comprehensive History of Assam, Vol. 1, P. 318.
On the other hand, it’s also called the Vamachari custom of worshipping. Dr Mukunda Madhav Sarma expresses his views on Vamachari Sakti worship as follows:
“The procedure of worshipping the goddess is mainly recommended in the Tantras. The ritual consists of the muttering of mantras (mystic syllables), the drawing of yantras (mystic drawings), and the application of five makaras (i.e., matsya, or fish; mamsa, or flesh; madira, or wine; mudra, or mystic symbols shown with the fingers; and maithuna, or sex). In Tantras, two procedures are broadly enjoined: Vamacara, or the left-hand procedure, where the five ma-karas are physically and literally applied, and Since recommendations of the Tantras play a great part in the Sakti worship, Tantricism became almost a synonym for Saktism. Ancient Assam was a very important seat of Saktism.” (The Comprehensive History of Assam, Vol. 1, P. 317).
The culture, history or religion aren’t static. lt has been changed with time and environment. Everything is born out of assimilation and influence. Buddhism originated in India and spread to China, Japan, Sri Lanka, etc. So, these countries have natural closeness with India. Taoism, the traditional religion of China, also got mixed with the Shakta of Hinduism. Therefore, Taoism has a lot of similarities with Shaktism, including adultery, described below.
Chinese scholar Huang Xichuan had expressed a significant view in this regard. He was associated with the Institute of South Asian Studies of Beijing University. “...in its last stage Buddhism mixed with Hinduism again; in other words, Vajrayana mixed with Sakta. It is almost difficult to distinguish between Vajrayana and Sakta, either in the object of worship, the God-spirits, or in the religious rituals.”
Both in theory and practice, Chinese Taoism has something in common with Saktah.... Among the practices of Saktah there is “double body” (maithuna or sexual union); among the practices of Taoism there is the “art of sexual intercourse”.... The well-known Sakta master, Vasistha, once paid a visit to China, especially for the purpose of learning Cinacara from Chinese Taoists.” (Excerpted from “Freedom of Progress & Society”, edited by R. Balasubramanian and Sibjiban Bhattacharya, p. 132).
The name of the religion in ancient Kamarupa is “Kairataraja”. This religion is also sexually charged. These things are narrated in Yogini Tantra. Dr Banikanta Kakati wrote on that basis. “It takes note of the absence of asceticism, celibacy and protected vows; it enjoins fish and flesh eating, free association with women and sexual intercourse after puberty. The companionship of a woman is the prime requisite of a Vamacari devotee.” Kamakhya, page 47)
Another prevalent sect in Kamarupa is Sahajiya Marg. The literal meaning is easy religious life and faith of the Brahmanas, the topmost class in the Hindu society and custodian of Hindu faith; the religious life of the other classes may be better imagined than described.” (The Social History of Kamrupa, Vol. Two, P. 57/80).
APPEARANCE
of SANKARDEVA
The Vaishnavite reformer of Assam, Mahapurusha Sankardeva, appeared at this juncture. Sankardeva tried to simplify the way of worship in religion. To eradicate the corrupt practices of idolatry and evil practices, Sankardeva propounded “Hari Naam” (holy song of God) as a way of salvation. Nothing has to be offered to Deity. Sankardeva questioned the people, “Will God be pleased by killing living beings?” He strictly prohibited any kind of offerings of human or animal. The motto of Sankardeva, “The offerings before Deity are nothing but barbarism and cruelty in the name of religion.” Dr Nagendra Nath Acharya said that Sankardeva came as a deliverer. (The History of Mediaeval Assam, P–262).
The preaching policy of Indian Bhakti saints is different from state to state. Sankardeva tested the religious policies on Assam’s socio-religious perspective. His strategy is not radical like Dadu Dayal’s or Kabir’s. Many idolaters offer flowery tribute to Deity. Sankardeva hadn’t treated them as untouchable. Guru Asana, or Singhasana, is, as such, the god of form. The formless devotion, by its very nature, will be without any objects.
Sankardeva emphasised devotion and loyalty. Loyalty is the main weapon to rule a kingdom of religion. Attachment and love beget devotion. Sankardeva hadn’t removed the admiration of gods and goddesses other than Lord Krishna from the Srimad Bhagavad. Sankardeva has no grudge or ill will towards other deities. But he warned the common people not to resort to the Vamachari custom, fearing lest people be revived by idolatry.
The Devadasi dance was practised in the temples of Hayagriva of Hajo, Kamakhya and other Shiva temples during the Middle Ages. It is also very shocking that, “not only in the Shiva temple, but also in the Buddha and Vishnu temples, this system was prevalent.” (Asomiya Sanskriti, P – 63, 3rd edition, edited by Hariprasad Neog & Dr Lila Gogoi)
Dr. Ananda Mohan Mukherjee wrote in his research book, “To worship a virgin (Kumari- puja) at Kamrupa was considered to be an act of merit. Even during worship, if a votary felt the urge of sex, he would gain liberation.(Y. T. 1/7). No caste restriction was maintained to select a virgin for worship. The girl might be the daughter of a prostitute.” (Vaishnavism in Assam and Bengal: A Comparative Study, p. 19).
Adi Shankaracharya also heard about Vamachari rites and customs of Kamarupa. To initiate reformative measures, Sankaraharya once visited Kamarupa and Nepal. Nepal was also a hotbed of Tantric Buddhism at that time. But he was threatened by false magical power and eventually deported. These references are taken from “Religion and Folklore of Northern India” by William Crooke.
To be more clear, an excerpt is mentioned: ‘They were freely practising low custom in Kamarupa in the fifteenth century until the time of Sankardeva, but Sankardeva stirred up public opinion against the Tantric Vamachari in such a way that the Vamacharis were forced to abandon the previously visible path.’ (History of Ancient Kamarupa by Raghunath Devchowdhury, p. 198).
Sankardeva was very liberal in terms of women. But seeing the Vamachari custom, Sankardeva was initially cautious about granting absolute freedom to women. Many critics wrongly term this act of Sankardeva as a narrow outlook.
We can conclude from the above discussion that any kind of worship with floral tributes and “mantras” isn’t philosophically against the tenet of Sankardeva. It may be Durga Puja or any other idol worship. The offerings of living beings should no longer be practised. It’s worth mentioning that Sankardeva himself installed a statue of Madana Gopala in Dhuwahat. So people have to dispel many false conceptions swirling around Sankardeva in the name of monotheism.