Arup Saikia
(arupsaikia07@gmail.com)
Sankardeva is sitting in the “Than” (religious shrine) of Dhuwahat. One of his disciples asked him about the major significance of Neo-Vaishnavism. Sankardeva responded and explained the correlated function of devotion and monotheism. The various Hindu gods have multiple functions, ultimately under one supreme being. The creator Lord Brahma, the destructor Lord Shiva, and other Goddesses are all subordinate to one supreme entity. The Neo-Vaishnavism is based on that supreme entity. The other feature is devotion. The deepest and most sincere submission to one holy being is called devotion.
DIPLOMATIC DEVOTION
The Brahmins relentlessly conspired against Sankardeva to ensure their survival. Monotheism discourages complicated rituals of worshipping many gods. Only “Naam” (prayer) can secure the union between God and humans, depriving the Brahmins of their livelihood.
Once Sankardeva bound a section of Brahmins by their own words. Sankardeva asked, “What’s the best means of atonement for fault?” The Brahmins had replied, “So far the ‘Naam’ is the commonly accepted way of atonement.” But the atonement and worshipping are likely to be different for them. The Brahmins are adamant about their traditional statue-worshipping rites. So the fissure between monotheism and polytheism hasn’t subsided. So Sankardeva designed to achieve his goal very diplomatically. Ultimately, social harmony is his utmost priority. So, he manoeuvred devotional rules. Sankardeva discussed and persuaded his diehard followers to install a statue of Lord Krishna in the name of Madana Gopala during his stay in Dhuwahat. The matter of persuasion is mentioned here because some of his sincere disciples may not agree with his proposal. Idolatry is strictly prohibited in Neo-Vaishnavite monotheism. But Sankardeva relaxed the principle for social interest. Rules and systems are for the welfare of the people. Many scholars expound the meaning of Eksarana (monotheism) and Vaishnavism very differently. The Vaishnavite or Eksarana may worship Lord Krishna in any way or system. Be it idol or formless. But they couldn’t worship other than one Lord. Eventually, Brahmins like Brahmananda, Ananta Kandali, Damodardeva, and others converted to the Sankari religious fold. Sankardeva instructed Damodar Deva to inculcate the Brahmin disciples in that “go easy” plan anyway. After the demise of Sankardeva, Damodordeva practised an independent order, namely, “Brahma Sanghati” alongside “Naamdharma” (Religion of prayer).
The intelligent strategy of Sankardeva applies to his literary creation also. Saint Sankardeva closely monitored the spiritual inclination or rigidity of the devotees. He never relaxed his utmost effort to persuade anyone to accept monotheism. But it’s much emphasized for spontaneous and voluntary acceptance. He utilizes literary creation also for qualified persons. For example, a person of the Daivagya community converted to Sankari monotheism for his strong influence. The Daivagya community is mainly a fortune teller. They practise astrology and study the effects of various planets to calculate the destiny of humans. To ward off evil times or curative measures, donate and worship planets and various gods and goddesses. Sankardeva once saw his Daivagya devotee performing astrology clandestinely. As a strategy to attract the “Daivagyas,” Sankardeva wrote “Anadi Patana”. It’s about the mystery of creation, planets, stars, earth, etc. The cosmology is beautifully added to the base story of the third chapter of the Bhagawat and Vamana Purana. This is a literary tactic as if the Bhagawat is rewritten for specific readers. The instant intelligent statesmanship of Sankardeva is very significantly focused during the first meeting of Sankardeva and Koch king Nara Narayana. That meeting is scheduled for the blasphemy trial of Sankardeva filed by the Brahmins. The case would have been ex parte in favour of the plaintiff if General Chilarai hadn’t interfered in support of Sankardeva. Guru (Mentor) Sankardeva has full faith in himself to defend. No sooner had Sankardeva entered the court than he started to sing a totaya (a kind of song). That’s “Madhu danava darana deva varam…” This is composed and sung extempore. It’s one of the finest literary creations of Assam. As Sankardeva walks, he synchronises the rhythms of the song with each step. King Nara Narayana had emotional ebullience inwardly. He said himself, “It’s certainly a divine power crossing the human capabilities. He really could initiate a new thought in existing religion.” The above hymn describes the life events of Lord Krishna and the killing of a demon. Moreover, the conspirator Brahmins objected to the king for addressing him as the half-moon after the eclipse by Sankardeva. Instead, the Brahmins call the king the moon of the full moon day. Sankardeva narrated, “The half moon after an eclipse “is a positive sign because that’s the prospective moon of growing. And another is the moon of decline.”
Sankardeva rebuts the accusation of banning idolatry. He said, “Your Highness, I am, of course, a monotheist but installed a statue of Madan Gopala for proper demonstration. The stratagem of a social reformer has no end. Be it the creation of ‘Gunamala’ or the weaving of iconic Vrindavani Bastra (cloth) to impress his sponsor king.
Every living being has an end one day to everything. King Narayana once said to Sankardeva, “I want to be your disciple. Initiate me early.” Sankardeva shockingly replied, “This religion won’t suit you. Your millions of subjects who are devotees of Goddess Durga will be resented if you follow Neo-Vaishnavism. Just abandon your plan.”
It seems Sankardeva encourages the king to worship Durga,, deviating from his monotheistic path. But this is genuinely a justification for avoiding or evading accepting the king as a disciple. Only polite and obsequious people can impart devotion. But Narayana is a king, and he talked to Sankardeva in an authoritative tone. Sankardeva isn’t merely an Assamese. It’s better to address him as an Assamese Bharatiya. Sankardeva himself also prefers to be called a Bharatiya in many of his writings. He is proud of Bharatiya citizenship, mentioned in the “Anadi Patana.” It’s done to broaden his base of religion and reformation. He very tactfully uses the Brajawali language for non-Assamese Bharatiya readers to be better cognisant of indigenous Assamese.
Sankardeva is a human being. As a social reformer, he knows social upheaval and the pulse of society very well. He always diplomatically tries to attain the cutting edge of a spiritually purified society.