Ekasarana Dharma

Ekasarana Dharma^[1] (Assamese এক শৰণ ধৰ্ম; literally: the religion of taking shelter in One) is a monotheistic religion founded and propagated by Srimanta Sankardeva in the 15th century. Most of the adherents of this religion today live in the Indian state of Assam. As part of the greater Bhakti movement in other parts of India, it rejected vedic and other esoteric rites of worship, and replaced them by a simple form that required just uttering the name (naam) of God. The simple and accessible religion attracted already Hinduized as well as non-Hindu tribal populations into its egalitarian folds. The new converts were accepted via a system of individual initiation and were given a path to social improvement. Institutions like sattra (monasteries) and village Naamghar (prayer houses), had profound influence in the evolution of social makeup of Assam's society. The artistic oeuvres lead to engendering of new forms of literature, music (Borgeets or songs celestials), theater (Ankia Naat) and dance (Sattriya dance).

The central religious text of this religion is Bhagavat of Sankardeva, which was transcreated from the Sanskrit Bhagavata Purana by Srimanta Sankardeva and other religious preceptors. This book is supplemented by the two books of hymns: Kirtan Ghoxa by Sankardeva and Naam Ghoxa by Madhabdev. These books are written in the Assamese language.

The religion is also called Mahapuruxiya because it is based on the worship of the Mahapurux or Mahapurush ("Supreme Being"), an epithet of Lord Vishnu in the Bhagavata and its adherents are often called Mahapuruxia, Sankari, Saraniya etc. In course of time, the epithet 'Mahapurux' came to be (secondarily) applied also to Sankardeva and Madhabdev, the principal preceptors of the cult. Non-adherence to the Hindu varnasrama system and egalitarianism marked its character.

A strictly monotheistic religion, the only form of worship prescribed by this religion is uttering the name of God ("Sravana-Kirttana"), who is worshiped in the form of Krishna or Hari. Thus it is also called ek sarana Hari naam dharma. Though a part of the wider Bhakti movement, it does not worship Radha with Krishna, and it is characterized by the dasya form of worship. Historically, it has been against idol worship, and especially against animal sacrifices common in sakta forms of Hinduism. Noted for its egalitarianism, it posed a serious challenge to Brahminical Hinduism, and converted into its fold, people of all castes, ethnicity and religion (including Islam).

Worshipful god and salvation

According to Sankardeva, there is only one worshipful god.

There is only one sastra, that spoken by the son of Daivakee,
There is only one god and he is the son of Daivakee,
There is only one religious duty, the worship of this god;
There is only one mantra, the name of this god.
(Sankardeva, Bhakti-ratnakara, Ch:5)

This god has both nirguna as well as saguna aspects, and it is the saguna aspects which are accessible to man. Even though there is only one god that is worshipful, Sankardeva does not deny the rest of the Hindu pantheon. He preached that just as one need not water each and every leaf on a tree, and watering the base is enough, similarly, worshiping a single god was enough. But the teachings of this religion do not dwell on the nature of gods, but emphasizes the nature of worship in the form of Bhakti.

The purpose of worship is devotion as an end to itself, and not salvation. Sankardeva writes in the Kirtan Ghoxa:

I refuse the salvation in which, being merged with thee, I miss thy lotus feet.

Madhabdev writes in the Naam Ghoxa:

I salute the devotee who has no desire for salvation,
I hunger for the nectar of devotion.

Four Reals

The cari vastu or the Four Reals defined this religious system. They are:

• Guru — reverence of a Guru, or Spiritual Preceptor.
• Deva — worship of a single God.
• Naam — the chanting and singing the name and the qualities of God.
• Bhakat — the association or the congregation of devotees (bhaktas).

Sacred texts

The single most important religious text is the Bhagavata. This work was transcreated from the original Sanskrit Bhagavata Purana to Assamese in the 15th and 16th centuries by ten different individuals, but chiefly by Srimanta Sankardeva who rendered as many as ten Cantos (complete and partial) of this holy text.

Two other works find a special place in this religion. Kirtan Ghoxa, composed by Sankardeva and Naam Ghoxa, composed by Madhavdeva form a complete set of hymns for congregational singing.

Denominations

The different branches of the Ekasarana dharma, based on (Cantile 1984:170). Note that the followers of Damodardeva and Harideva deny they took initiation from Sankardeva.

The religion fissured into four sanghati (samhatis or sub-sects) soon after the passing of Srimanta Sankardeva. Sankardeva handed down the leadership to Madhabdev, but the followers of Damodardeva and Harideva did not accept Madhabdeva as their leader and formed their own group (Brahma sanghati). Madhabdeva at the time of his death did not name a successor. After his passing three leaders formed their own denominations: Bhabanipuria Gopal Ata (Kaal sanghati), Purushuttom Thakur Ata, a grandson of Sankardeva (Purusa sanghati) and Mathuradas Burhagopal Ata (Nika Sanghati). They differ mostly in the emphasis of the cari vastus (four fundamental principles)

Brahma sanghati

The Brahma sanghati developed as a result of Damodardeva and Harideva moving away from Sankardeva's successor Madhabdeva's leadership. Over time this sanghati brought back some elements of Brahminical orthodoxy. The vedic rituals which are generally prohibited in the other sanghatis are allowed in this sanghati. Brahmins too found this sanghati attractive and most of the Sattras of this sanghati have traditionally had Brahmin sattradhikars. Among the cari vastus, Deva is emphasized, worship of the images of the deva (Vishnu and the chief incarnations, Krishna and Rama) are allowed. Among the gurus Damodardeva is paramount. Later on they came to call themselves Damodariya after Damodardev.

Purusha sanghati

The Purusha sanghati was initiated by the grandsons of Sankardeva—Purushottam Thakur and Chaturbhuj Thakur—after the death of Madhavdeva. The emphasis is on Naam. Sankardeva has a special position among the hierarchy of Gurus. Some brahmical rites as well as the worship of images is tolerated to some extent.

Nika sanghati

This sanghati was initiated by Padma, Mathuradas and Kesava Ata. The emphasis is on sat-sanga. This sanghati is called Nika (clean) because it developed strict codes for purity and cleanliness in religious matters as well as in general living, as laid down by Madhabdeva. Idol worship is strictly prohibited and it gives special importance to Madhavdeva.

Kala sanghati

The Kala sanghati, initiated by Gopal Ata and named after the place of his headquarters Kaljar, placed its emphasis on Guru. The leader of this sanghati came to be considered as the physical embodiment of Deva, and the disciples of this sect are not allowed to pay obeisance to anyone else. This sect was successful in initiating many tribal and socially backward groups into the Mahapuruxia fold, and it had the largest following among the different sanghatis. The followers of this sect were responsible for the Moamoria rebellion against the Ahom royalty.

Notes

1. ^ Both Cantlie (Cantlie 1984:258) and Barman (Barman 1999:64) calls it Ekasarana. Some others call it Ekasarana Naam Dharma while still others call it Ekasarana Hari Naam Dharma.

References

• Cantlie, Audrey (1984), The Assamese, London 
• Barman, Sivanath (1999), An Unsung Colossus: An Introduction to the Life and Works of Sankaradeva, Guwahati 
• Neog, Maheshwar (1980). Early History of the Vaishnava Faith and Movement in Assam. Delhi: Motilal Banarasidass.