Arup Saikia
(arupsaikia07@gmail.com)
Every human in the world is a being of blood and flesh. Humans are categorised as “Homo sapiens.”. This is the highly skilled and intelligent species of the world. The idea or concept of God or spiritualism grows with the evolution of civilisation. People who have extraordinary qualities are becoming great people.
The life and deeds of Sankardeva are full of human traits. Sankardeva has an appetite, sorrow, anger, happiness, and fear, and therefore he has to overcome stiff opposition on all sides from enemies. If we inscribe divinity on him, the true analysis of his activities remains inconclusive or unrealistic. After all, divinity isn’t reality; it’s a belief only. The real essence of a great man can only expound a doctrine to doctrine the people for the better. Sankardeva has limitations. He often faced humiliation, starvation, threats, frustration, etc. His strong resilience and unfading determination drive his mentality to an insurmountable height. Sankardeva‘s perseverance and lifelong preaching of quality groomed him from a general man to a Mahapurush (great man). If we see Sankardeva through an irreligious mirror, he isn’t above human fault. He had escaped from one kingdom to another kingdom. Sankardeva would have saved himself from the wrath of the Ahom monarch if he had supernatural power.
The tactic applied to govern a country is like that of preaching a particular theory or religion. As the kings do political compromise to retain power, Sankardeva also approaches rulers diplomatically. Saint Sankardeva never demanded to abolish feudalism. The feudalism remained in the domain of the Bhuyans itself. They were also small feudalists. An open revolt to the feudalism system was not possible in that period. Sankardeva had, of course, renounced “Shiromoniship” (Throne of Bhuyan) but couldn’t advocate the abolition of landlords. But this matter is inconclusive. Mahatma Gandhi was boldly critical of the parliamentary system of democracy also. Because he thinks the power in the true sense remains in the hands of a few elites. He instead tried to introduce rural democracy through the “Panchayati Raj” system. Against the unitary empire in Europe, reformative Protestants appeared with the help of provincial elites or landlords for the disintegration of power from the fifteenth or sixteenth century onwards. This is the twilight of democracy. Democracy is an effect of a social process, not a scientific invention in a laboratory. The proper testing hasn’t been complete in many third-world countries until now. As a citizen of a third-world country, many people receive Sankardeva’s electrified mission. The electronic configuration isn’t up to the mark for a particle. The monarch is utilised as a catalyst for maximum effect. So appeasement of the king is the best available option. He has written a panegyric mentioning the name of Nara Narayana. After the demise of Sankardeva, the newly emerged xatra sect of Brahma Sanghati flourished remarkably. This is led by Damodardeva, and its resourceful promotion is possible for royal patronage. On the other hand, Madhavdeva has subsisted on minimal financial support from Mathura Das and Narayana Das Thakur. Gopal Tanti, alias Mathura Das, purchased land for Madhavdeva to establish a xatra in 1583. That is famously known as Barpeta Satra. Later Madhavdeva entrusted the head of the monastery to Mathura Das. It’s noteworthy to say that Das Ata was the first person to introduce microfinance and banking systems in Xatra. So it’s clear from the above instances that Sankardeva wouldn’t have succeeded without the sponsorship of the Koch Kings.
RELIGION AND GOVERNMENT:
It’s often an intriguing debate in society whether government promotion of art and religion is a boon or bane of society. It depends on the doctrine of the player or preacher of a particular ideology. Sankardeva didn’t let his creation be used for the benefit of state machinery. It’s possible for his resoluteness and humanism. This is the toughest challenge or litmus test for a preacher or a great man. Famous scientist J. Robert Oppenheimer also couldn’t control the use of his invention or creation for mass welfare by state machinery. Under his supervision, the atomic bomb was developed during the Second World War in Manhattan, USA. Einstein’s equation E=mc² processes nuclear fusion and fission. They both were apologetic for nuclear detonation. It’s said that Oppenheimer is influenced by Hindu mythology and felt much pain seeing the destruction. But his repentance has no merit when the power button is slipped to rulers from the owner. Sankardeva is exceptional in this regard. Not a single outfit under him cooperated with political dispensation to oppress people. Or, he hasn’t initiated anyone wrongly for cheap popularity. He only accepted people as disciples who could follow the Vaishnavite religious order. As regards the rejection of the disciples, no better example is available than his sponsor monarch Nara Narayana. How much a person is influenced by ascetic thought to be not lured by even a king. Generally, Godmen happily initiate political luminaries or wealthy classes. Sankardeva sustained principle at the cost of life. Sankarfeva and his main follower, Madhavdeva, also died for the same reason. Their deaths are intentional. We can euphemise it as socio-religious martyrdom. It’s like offering two options to Socrates by the Athenian government. The first one is to renounce his ideology, or the second is to drink poison, hemlock. He sticks to his beliefs like Sankardeva and prefers to drink poison. This is a common occurrence of intellectual revolutionaries like Socrates, Galileo, or Sankardeva.
Srimanta Sankardeva has faced many challenges despite his achievements. This is because the Sankari religion is a revolutionary faith that fights against the unconsciousness and irregularities of conventional society. Mahapurushia, or Sankari religion, is the struggle to prove wrong the actions of opportunistic selfish people. This is to establish the pure devotion to heaven introduced by Srimanta Sankardeva. This religion is not the religion of cowards. Some people put the Guru’s (mentor’s) principles and ideals in the smokestack under the guise of cowardice. These people cannot accept the revolutionary religion, and society does not need him.
We hear many controversies related to the monotheistic ideology of Sankari devotees. Sometimes many members are also expelled from the Sankari organization for worshipping other than Lord Krishna. It’s correct. But it will pose a hindrance to the unification of society. That’s why to satisfy or persuade the Shakta Brahmins, Sankardeva also installed a statue of Madan Gopala in a xatra of Dhuwahat. Give and take is the pillar of harmony. The Bhakti movement surfaced in South India by Alvars and Naynars in the seventh century onwards. As Alvars and Naynars sang hymns in adoration of Lord Vishnu and Lord Shiva. One spiritual base is only required to preach the Bhakti cult. Be it Vishnu, Shiva, or other gods. Mainly the complexities of worshipping should be abrogated anyway.
Famous litterateur Lakshmi Nath Bezbaruah describes Lord Krishna as a code word to call Almighty. This echoes the contention of Alvars and Naynars. The society of Assam was very dark and superstitiously ferocious at the time of starting the Bhakti movement. Human sacrifices were common in Kamakhya, Tamreswari temple of Sadiya, or some other shrines.
“The priest or worshipper of this puja was called Deuri in the Chutiya community. The Deuris are not Brahmins, but numerous sacrifices were made before the Goddess Kechaikhati in the Tamor temple of Sadiya. There is evidence that the Chutiya Deuris sacrificed human beings to the Goddess Kechaikhiti of the Sadiya temple and other Goddess idols in the early 16th century. This is after many years the Ahoms completely conquered the Chutiya kingdom and subjugated them. The Ahom sacrificed the people who were sentenced to death in the trial to the Goddess. If no one was found, the victim was selected from a particular clan. The person who was offered the sacrifice was fed, cleansed, and left to do whatever he wanted during the pre-sacrifice period. In earlier times, human sacrifice was also practised among the Kachari, Tripura, Koch, and Jaintia peoples of Assam. It is well known that Tantric Shakta’s religion was very prevalent in Assam during and before the preaching of Sankaradeva. Tantric Shakta Hinduism mixed with the ugly religious practices of the uncivilised nations and developed into an ugly shape over time. The Brahmins became greedy and immoral and deviated from the Vedic Brahmin rituals. Therefore, King Naranarayan renovated the temple of Kamakhya, established a goddess, brought pious Brahmins from Bengal to worship, and settled them in Kamakhya. Therefore, in earlier times, Kamata king Durlabh Narayana brought seven families of Brahmins, including Krishna Pandit of Kanauj, from Gaud king Dharma Narayan, and seven families of Kayastha, including Chandibar, who is the forefather of Sankardeva.”
Quotes from “Sri Sankardeva aru Sri Madhavdeva” by Lakshmi Nath Bez Baruah. Even some persons voluntarily sacrifice themselves. They are called “Bhogi.”. We have inferred a point from the above discussion. The situation was very adverse during that period of reformation. So Sankardeva couldn’t do the pole jump, hoping for a quick reformation of Hinduism. Sankacharya supported casteism. Ramanuja also did not revolt against it. Sankardeva also couldn’t succeed in abolishing casteism. Ramanuja was born in the eleventh century and Sankardeva in the fifteenth century. But after four hundred years of Ramanuja, Sankardeva hadn’t got a liberal society. But Ramananda in the fourteenth century got a comparatively liberal, progressive society in north India around Prayag. The progressive society in north India appeared for the flow of small handicraft industries. They are mainly weavers, cobblers, barbarians, general farmers, etc. Many helpers are also recruited for manual assistance in the above industries. This way, a big section of people created a democratic society. The working class found an avenue for their economic survivability. Modern society never mingles religious beliefs with social customs. These people at least understood or justified the point. Religion isn’t the basis of a successful country. But social customs and habits cater to growing a race, language, or country. Professional equality is the utmost priority of these devotees. They are pious but not religious. A sixteenth-century saint from Rajasthan, Dadu Dayal, said that” devotion to God should transcend religious or sectarian affiliation and that devotees should become non-sectarian.” Dadu Dayal implicitly broke the religious boundaries for equality. The eighteenth-century French Revolution reiterates this feeling. That revolution of common people is also against the feudalistic monarchy of the rich. The casteism lies in the form of class there instead of Aryan Indian casteism of religion. Religion is a medium for the rulers and subjects. When society attains intellectual maturity, religion matters less. The French Revolution is also for the emancipation of the oppressed, like the Bhakti movement. So many social scientists observe the Bhakti movement as an irreligious social event.
To submerge in deep spirituality isn’t necessary for Bhakti cults everywhere. However, the Assamese society is different from that of the northern part of India. Because the merchandise wasn’t available or prevalent in Assam. The economy of Assam is almost household dependent. All the necessary products are procured from the home. So there’s less scope for public exchange. Therefore, Sankardeva emphasized more on religion to motivate people. He utilised Lord Krishna as a goalpost to reach on a simplified path.