Neo-Viashnavism and Social harmony in Assam.
Points
covered-
1.
Concept
of Bhakti
2.
Medieval
Bhakti Movement.
3.
Sankardeva
and Neo Viashnavism in Assam.
4.
Practices
of Neo-Viashnavism.
5.
Neo-Vaishnavism
and unification of different races.
6.
Neo-Vaishnavism
and Caste system.
7.
Neo-Vaishnavism
and Women.
8.
Limitations
of the Neo-Viashnavism.
9.
How
far the message of Sankardeva is relevant today?
Bhakti, i.e. devotion to God is inherent in the growth of every
religion, though we may call it by different names, like Sufis in Islam calls
it ‘Tassawuf’. When human mind fails to solve the
intricacies of life, we turn to God, either to help us in our mundane affairs
or to find solace.
Like any other religion, the feeling of devotion is prevalent in Indian
religious tradition since antiquity. But ‘Bhakti’
or devotion as a means of salvation had assumed special significance in the medieval
period of the Indian History. It had brought many changes in the socio-religious
life of the Indian people and so it is termed as ‘Bhakti Movement’.
When we use the term ‘Bhakti’
movement in general, we should be also conscious that it was neither a homogeneous
nor unified movement having same philosophy and practices all over the country,
but there were many variations in it and, even at a time contradictions. Yet,
by and large they had contributed towards reducing the discrimination purported
towards the lower caste, improved the position of women and encouraged literary
and creative activities.
The ‘Bhakti’ movement had
engulfed almost whole of India during the medieval period and also reached
Assam with Sankardeva in the 15th century. It gradually gathered the
strength and became an important factor in the socio-cultural changes in Assam.
Main focus of the Bhakti was religion, but one aspect of human life has a
spill-over effect on the other aspect, so we cannot entirely separate religious
and social life. By trying to create relatively harmonious individuals, the
Bhakti saints had contributed towards creating a relatively harmonious society.
Having a perfectly harmonious society is probably a utopian dream. But after
all it is a dreamer who dares to challenge the stereotype and initiate reforms.
Without the dream of Martin Luther King, the condition of the Blacks probably would
have not been as good as it is today and without Mahatma Gandhi, there would
have been more bloodshed in the world. Bhakti saints were also such dreamer-visionary,
who profoundly influenced the socio-religious practices of the Medieval India
including Assam. This paper is an attempt of analyzing the contribution of one
such dreamer-visionary, Sankardeva towards Assamese society as it stands today.
Sankardeva and Neo-Viashnavism- Sankardeva was
born in the middle of the 15th century and his father was a landlord
called ‘Bhuyas’ and belonged to the ‘Kayastha’ caste.
Sankardeva showed the qualities of genius since his childhood. But it was
demise of his wife that made him introspective and he became more inclined
towards God. It is an irony that a man turns to God when he goes through suffering
in his personal life. It may be that when God selects someone to shower his
bounty, he himself snatches away those things from his devotees which are likely
to create attachments with the material world. Tukaram, the 17th
century Maharashtrain saint says,
‘Bail
meli mukt zali/deve maya sodvili’ (Marathi) 1
{My wife had died and got liberation and
God had made me also free from ‘Maya’
(illusion).} (Translation by author)
So when material possession and the people who create bound with the
world had gone we feel increasingly drawn towards God.
Sankardeva’s first wife had died and after that he went for a long pilgrimage.
According to ‘Katha Guru Carita’2,
he visited important places of pilgrimage spread across the country. During his
tour he was influenced by the ongoing wave of the ‘Bhakti’ movement throughout the length and breadth of the country.
After coming back he started preaching worship of Narayana (Vishnu) and
established ‘Satras’ (places of
prayer) at different places. His disciples Madhavadeva also played an important
role in the spread of Viashnavism in Assam.
Viashnavism forms the major
part of ‘Bhakti’ movement of the mediaeval
period. Worship of Vishnu was prevalent in Assam earlier also, but Viashnavism that was introduced by Sankardeva
brought in the wake, lot of churning in the society and affected almost all aspect
of life in Assam; Social, cultural and political. So, this came to be known as Neo- Viashnavism.
Practices
of Neo-Viashnavism-The rituals of Neo-Viashnavism
are centered around ‘Satra’, the
prayer house. The word had originated from the Sanskrit word ‘Sattra‘, which means a sacrifice lasting
from a few days to a year or more.3
‘Satra’ is a complex, which is
the centre of religious activity of Neo-Viashnavism.
It consists of main prayer hall in which a religious scripture is kept. This is
called ‘Kirtan Ghar’. ‘Kirtan Ghar’ does not have an idol. Only
religious scripture like ‘Dasama’4
of Sankardeva is kept in the ‘Kirtan Ghar’.
There are four important scriptures of Neo-Vaishnavism. ‘Dasama’
(a commentary on the tenth chapter of Bhagavata) and ‘Kirtana-ghosa’ of Sankardeva and ‘Nama-ghosa’ and
‘Bhakti-ratnavali’ of Madhavadeva.
Some of the ‘Satras’ are
having idols, which are kept in a separate room adjutants to the ‘Kirtan Ghar’. Surrounding to this ‘Kirtan Ghar’ is row of rooms in which
the people who had devoted themselves to the service of the ‘Satra’ stays. These are celibate and
called ‘Kavaliya’.
Women are allowed in the ‘Satra’
during daytime only. They are not allowed to become ‘Kavaliya’ i.e. monk.
Sankardeva preached ‘Dasya-Bhakti’
in Assam. In ‘Dasya-Bhakti’, the
relation between God and the devotee is like master and the servant.
Neo-Viashnavism
and caste system-
Caste system is one of the most discriminatory practices and had done a lot of
harm to the Indian society. One bold act that Sankardeva had initiated was that
he appointed some non-Brahmins also as head of the some of the ‘Satras’ and he did not seem to have
encountered opposition to this.
Assam, being on the border of the ‘Aryavarta’,
the influence and rigidity of the caste system is relatively on the lesser
side. ‘Bhakti’ saints in many other
parts of the country had not shown similar courage like Sankardeva. Even many
of them showered undue praise on the Brahmins, almost bordering on the
servility. Bhakti saints in general had a very high opinion about the Brahmins,
Tulsidasa, whose ‘Ramchritmanasa’
have a profound influence on the North India says,
“Pujiya Bipra Shil Guna Hina,
Shudra na Guna Gyan Pravina” (Hindi)
(Ramcharitmanas,
Aryankand)
(A Brahmin without character and
qualities should be worshipped, but not a Shudra
with all the good qualities and knowledge) (Translation by author).
However, In the domain of religion, the Bhakti saints rejected the
discrimination based on the castes, like Madhabdeva says,
“The impurest of all castes attains
salvation,
With but the utterance of lord Rama’s
name.”5
This is very similar to what Ramananda preached in the North India,
“Jat
Pat na Puche Koi
Hari
Ko Bhaje so Hari Ka Hoi” (Hindi)
(Nobody should inquire about the caste,
Anyone who worship Hari, will be accepted by Hari)(Translation by author)
However Bhakti sants did not systematically attempted to do away with
the discrimination practiced in the society. This attitude of giving equality
to the lower caste in Bhakti and treating them as inferior in social practices
does not go down well with the rational mind. This undue importance given to
the person born as a Brahmin and discrimination against the lower castes is one
of the important causes of the lower castes walking away from the fold of
Hinduism and embracing Buddhism, Islam and Christianity throughout the Indian history.
With due respect to the genius of the many Bhakti saints, I feel that
many of them were a half-hearted or confused reformers. They were pained at the
discrimination but they could not rise above the prevailing social practices
and assert equality of all. It is also difficult for the privileged section of
the society to introduce the radical changes which may challenge their own privileged
position. Many luminaries of the Bhakti movement like Gyneshwara and Tulsidasa
were born in the Brahmin family and could not imagine a society without a
regulating mechanism of ‘Chaturvarna’
system. Being themselves Brahmins, they were probably also reluctant to let the
privileges go from the hands of the Brahmins. In comparison Buddha appears to
be more courageous, who out rightly rejected the caste system. Similar courageous
spirit we also find in Kabir. However it may be mentioned that Buddha and
Kabir, both were non-Brahmins.
Sankardeva, being born in the low caste ‘Kayastha’and working away from the centers of orthodox Brahmanism
like Kashi was relatively bolder than his counterpart in other parts of the
country. He did not show servility towards the Brahmins like Tulsidasa, on the
other hand as already referred; he appointed non-Brahmins also as head of the
Satras. But at the same time it may also be mentioned that he also did not
initiate any radical reforms in the social practices of the Hindu society of
Assam. That was not his basic motive. His main focus was to preach the ‘Bhakti’ of Narayana. Other things came
as a complimentary. Unusual domination of the Brahmins, their superiority based
on the birth continued. In ‘Satras’
higher and lower castes mingled together, but once they stepped out, the old
way of life continued. This duality of practicing semblance of equality during
prayer and continuation of the discrimination after it is one of the glaring
lacunas in the ‘Bhakti’ movement.
This is true of the Bhakti movement not only in Assam but in other parts of the
country as well. Rather it was more glaring in the other parts of the country.
The caste system had taken such a
hold of Hindu psyche for centuries together that the attempts of reformers
starting from Buddha to B.R. Ambedkar had made a very little dent in it. Bhakti
saints in general had also refrained from any attempt of demolishing it. Yet
they must be given credit that they contributed towards reducing the intensity
of discrimination towards lower castes. Gyaneshwara, who, like Tulsidasa had a
very high opinion about the Brahmins also, says that,
‘Bhakti
ga ath sare, Jati aprman’ ---(Marathi)(Gyneshwari Ch.IX)
(Devotion is everything and castes are irreverent)
(Translation by author.)
Sankardeva is even bolder to say in his ‘Dasama’
“A Chandala who remembers God with heart
and soul is superior to a Brahmin observing religious vow”
It is also possible that even though the Bhakti saints wanted to
eradicate the discrimination based on the birth, they were cautious that they
should not make the powerful Brahmin lobby hostile. We see in case of
Sankardeva, he encountered the hostility of the Brahmins and the Brahmins
taking advantage of their proximity to the kings instigated the royalty and
Sankardeva and his disciples had to suffer. He was compelled to leave the Ahom
kingdom and seek shelter in Koc kingdom. His son-in-law was executed and
Madhabdeva was imprisoned. If this was a situation in Assam, which was
relatively new in the fold of Brahminism and was surrounded by the Non-Aryan, Non-Brahminical tribes, one can imagine the
influence that the Brahmins might have had in other parts of the country, where
the orthodox Brahaminism had taken deeper roots. Eknatha, the 16th
century Maharashtrian Sant had written a Marathi commentary on the eleventh
chapter of the Bahgavata. For this crime he was censored and had to travel to
Kashi to explain his position. His own son, who was a Sanskrit Pundit, also
rebelled against him. While contemporizing the historical events, the
prevailing situations of that time should also be kept in the mind.
The network of the ‘Satras’
and ‘Namghars’ spread in the
Brahmaputra valley. ‘Namghar’ is a
place of Worship in village similar to ‘Satra’
but on a smaller scale. The population belonging to different tribes and
communities found a common place to come together and satisfy their spiritual
thrust. Out of these gatherings the common identity as Vaishnavas began to
develop. Religious practices are one of the important unifying factors. The
attempts of neo-Vaishnavism to bring the different tribes together is obvious
from the sayings of Madhavdeva,
“By uttering O Rama,
One attains salvation including
The Miris, the Ahoms and the Kacharis.”6
The ‘Neo-Vaishanvism’ had also
given freedom to the people from the tyranny of the Brahmin priest and
complicated, costly rituals and also from the heinous practices of the
prevailing ‘Shakta’ cult.
. Coming to ‘Satra’ or ‘Namghar’ and
singing the praise of God Narayana became new rituals in Assam. These rituals
were simpler and were accessible to everyone in comparisons to the complicated
and costly rituals of the ‘Shakta’
and orthodox Brahmins.
Neo-Vaishnavism
and Women-
There cannot be social harmony in a society where half of the population is
discriminated against. The women had been always at the receiving end in the
male dominated society. Men thought about their own emancipation and looked
upon women as distraction from the spiritual path. It is always easy to
externalize the problem and blame someone. One who is not strong enough to
protest generally becomes scapegoat. Sankardeva like many other Bhakti saints
also discriminated against the women. In the ‘Neo-Viashnavism’ women are not allowed to enter in the main prayer
hall i.e. ‘Kirtan Ghar’. They cannot
become ‘Kavaliya’ i.e. monk.
Sankardeva says,
“The dire illusions created by women-the most hideous of all illusions”7
Bhakti Movement and Hinduism in
general do not treat women equally. Probably they overemphasized the sexual
aspect of women, which possibly distract the men and strengthens the bonds with
this world. Religion generally tries to break us away from the world.
In comparison to Bhakti saints, Buddha was more liberal towards women.
Though he initially hesitated, but later accepted women as Buddhist ‘Bhikuni’(women monk) in the Buddhist ‘Sangha’. However this proved disastrous.
Young unmarried boys and girls staying together in the ‘Sangha’ (monastery) led to moral degradation and subsequent decline
of Buddhism. But purely from the humanistic perspective, barring half of the
population for the sake of the other half is not justified. But probably this
experiment of Buddha and tantric practices of ‘Shaktas’ involving women had contributed towards shaping this
attitude of the Bhakti saints towards women. They thought it is better for the
men to maintain safe distance from the women. Nevertheless, the fact remains
that no alternative method like having a separate dwelling quarters for the
women monks or allowing them to enter in
the ‘Kirtan Ghar’ during a specific
period exclusively kept for the women was not thought about.
However the women did come to the ‘Satras’
during day time. Allowing the women to become monk is also fraught with the
danger. As monks had to travel, there was always fear of violence against the
women. One can also imagine the condition nearly 500 years before, when the
life was relatively unsafe. The number of women coming forward to participate
in the rituals of Satra must be considerably on the lower side.
In spite of this discrimination,
Kanaklata , the grand daughter in law of Sankardeva played an important role in
managing the ‘Satras’. Women in other
parts of the country got avenues through the medium of the ‘Bhakti Movement’ to
give vent to their creativity and satisfy their spiritual thirst. But in my
reading so far, I have not come across the name of any women Bhakti poetess of
Assam.
Neo-Vaishnavism did not advocate the life of celibacy. Shankardeva
himself married twice. Though his disciple, Madhavadeva, who played an
important role in the spread of Neo-Vaishnavism was a celibate. But he also did
not encourage others to remain unmarried.
Limitations
of Neo-Viashnavism-
Hinduism is not based on one particular scripture and do not subscribe
to any rigid ideology and practices. There are many variations. The process of
assimilation of the different ideas and practices is a continuous process. This
process does have advantage and disadvantages both. Advantage is that in this
process of assimilation and churning whatever is best will survive with the
progress of civilization. It can also satisfy the people who had diverse
orientations. When we all are so different from each others, how one ideology can
satisfy everybody? At the same time many times many undesirable practices gets
assimilated and the degeneration sets in.
The history of Hinduism is a very big Puzzle as it is a religion which
had grown out of the churning of the centuries. It accommodates not only
diverse but contradictory views as well. It was through this process of retrospection
and Introspection that our philosophers reached a conclusion that,
“Ekam Sat Vipra Bahudha Vadanati”
(Truth i.e. God is only one but the
learned call it by the different names)
However the Neo-Vaishnavism did not propagate these ideas, which have
the potential to unite the divergent view and practices. Sankardeva’s
standpoint seems to be rigid as he rejects the worship of any Gods other than
Narayana. Madhavadeva, who became the head of the Neo-Vaishnavism after
Sankardeva says in his ‘Nama Ghosha’,
which is a collection of his devotional poetry, says,
“Those vile and foolish person who try
To compare Thee, Krsna
The crowned head of all Gods, with other
Gods,
Suffer in hell”8
Probably it was the prevailing heinous practices and superstitious of
the ‘Tantrism’ and ‘Shakta’ that prevailed in Assam before the
spread of Viashnavism that Sankardeva had taken extra care to keep his newly
founded creed pure and away from the degraded practices. That is the reason
that he gave supreme place to only one God, Narayana and looked down upon the
worship of any other God. Madhavdeva even expelled one of his disciples for
worshiping Kali.
But due to this rigidity the appeals of Neo-Viashnavism had remained confined to the plain people of Brahmaputra
Valley and could not spread in the hilly areas of the North East India. The geographical
factors and other racial and socio-cultural differences further resisted the
attempt of unification and assimilation.
Sankardeva did have some disciples among the tribal and there was a
Muslim disciple as well. Though these examples are often quoted in support of
the exercise of the nation building. The fact nevertheless remains that Neo- Viashnavism
have failed to bring any fundamental changes in the socio-cultural and
religious practices of the Hill people in
the North East. It remained mainly confined to the plains of Brahmaputra
valley. Tribes by and large continued to practice their animism with some
influence of superstitious Tantrik practices. In the plains also, the tribal
and non tribal differences continued as usual. Even on the plain people also
the influence appears to be very thin as obvious by the popularity of ‘Kamkhya’
the Shakta goddess and continuation of the worship of numerous other Gods by
the Hindu population of Assam.
During the British period of the Indian History the gulf between the
Hill and plain people in the North East of India has widened further as British
restricted the movement between plains and hills of the North East. It suited
them that the hill people should not be influenced by the ongoing anti-British
movement for independence. Conversation of the tribes to Christianity further
increased the gulf between the hill and plain people.
In post Independence period, political and economic dimensions were
further added to the socio-cultural differences. Now we see the tribes of the
North-East of India underlining their separate identify vis-à-vis that of the
non tribals. Whatever the influence of the Hinduism they might have had in the past;
there is a tendency to reject that. They try to either go back to their
pre-Neo-Viashnavism, pre-Hinduism practices or try to become westernized in
their manners and dress, to assert their separate identity.
This gulf between Tribal and Non-Tribal many times culminates into the
violent conflicts as we see Bodos, Dimasas ,Karbis and other tribes of Assam
taking up arms against the domination of the non-tribal and also fighting among
themselves. Different Religious practices and beliefs by itself do not give
rise to the violence but it does contribute in the process of polarization and
more so, in a country like India, where inter-faith dialogue is missing.
Bhakti literature in general is dominated by the fatalist and escapist
tendencies. It proclaims that everything happens according to the will of the
God and human endeavor are futile. These tendencies are having advantage and
disadvantage both. Advantage is that it helps us to cope up with the drudgery
of the life. But the meek submission also adversely affects the industrious
spirit. Bhakti movement had not attempted to create rational thinking and the
religion of the masses continued to be the religion of superstitious beliefs,
only the rituals had become simpler and less violent due to the influence of
Neo-Vaishnavism.
The simple, innocent and unquestionable faith in God Narayana that
Neo-Viashnavism had tried to popularize may not appeal to the modern rational
mind. In their attempt to popularize Bhakti, the Saints had many times gone
really overboard. Like there is a story of Ajamil, the Brahmin in the Bhagavata.
The story had also found its place in the ‘Bhakti Ratnavali’ of Madhabdeva
(Ch.5). As the story goes, the Brahmin Ajamil had committed all the possible
sins during his life. At the time of his death he called out to his son
‘Narayana, Narayana’ as his son was named Narayana. The lord Narayana heard
this and came running and emancipated him. Does this indicate that only by
mechanical repetition of the name of the God without any devotional feelings is
enough? There are many things like this in Bhakti literature which may provide
temporary solace to the person who had committed sins, but it may also
percolate the idea that whatever you do good or bad does not really matter, so
long you take the name of the God. The spread of this idea may encourage the
people to be hypocritical, like the traditional Hindi saying goes,
“Muh
me Ram, Bagal me Churi”
(Name
of the Rama on the lips, but dagger hidden in the armpit)
The idea also does not stand the scrutiny of rationality.
How
far the message is relevant today?
Bhakti movement of Assam and in other parts of the country as well tried
reduce discrimination and injustice done to lower caste on the name of
religion. Yet the injustice and discrimination continues even today. They tried
to purify religion, yet the superstitious and degenerating practices still
continues. Shall we conclude that their efforts had been all wasted?
Probably there cannot be a simple answer ‘Yes’ or ‘No’ to this question.
The progress of civilization and development of philosophy and socio-cultural
changes are very slow process. It takes centuries for the mindset to change.
But the beginning has to made, as Seneca, the 1st century Roman
Philosopher said,
“Knowledge will be unfolded through long successive ages. There will
come a time when our descendants will be amazed that we did not knew things
that are so plain to them”9
Our predecessors like
Shankardeva, Gyneshwara, Kabir, Vivekananda and Mahtma Gandhi had taken couple
of steps towards building up of a civilization and this seminar is also a small
step towards it. This is small step as we progress from material civilization
to intellectual civilization, from intellectual to Philosophical and from
Philosophical to spiritual civilization.
The socio-cultural situation in Assam and in India would have been worse
than today without the efforts of the Bhakti saints of making religion
relatively simple. The division and conflict that we see around us would have
been probably sharper without them.
By reducing the complications
within the individuals and purifying the life of the individuals, Bhakti saints
had tried to create harmonious individuals. Harmonious individuals makes
Harmonious and peaceful society. The disharmony and conflict that we witness
around us are but extensions of the disharmony and conflict that we carry
within us. If the inside is purged, the outside will become pure as well.
In a pluralist society like India, inclusion of religion in school and
college curriculum have its own difficulties. But we are creating the
generations whose spiritual aspect remains underdeveloped. The crises of values
and rampant corruption is probably fall out of this. What qualities the Bhakti
saints had tried to inculcate among the devotees is obvious from the following
verse of ‘Uddhava Gita’ which is a
part of the Bhagavata.
“Pure, genial by nature, sweet and a source of imparting holiness to
men, the sage-resembling water-purifies all, being seen, touched and praised by
them” (Uddhava Gita, Ch.II)
Instead of bringing out any radical social reforms the practicing ethical
behavior and moral values were more important to the Bhakti Saints.
In a pluralist society and in the time of the rapid globalization, one
particular creed may not satisfy the spiritual need of the humanity. Any
attempt of doing that is bound to fail and give rise to the conflict. But
through interfaith dialogue we should try to reach what Dalai Lama calls the
‘core’ of the religious tradition i.e. love and compassion.
Specific
References-
1.
Vinoba
Bhave ‘Tukaramchi Bajane’ (Marathi), (‘Devotional
songs of Tukaram’) (Devotional songs are known as ‘Bhajan’ in Marathi and Hindi as well.)
2.
An
18th century important work about the Neo-Vaishnavism in Assam.
3.
Dr.
Sarma S.N. ‘The Neo-Vaisnavite Movement and the Satra institution of Assam’,
Lawyer’s Book Stall, Panbazar, Guwahati, 1999, P.143.
4.
Commentary of Sankardeva on the 10th
Chapter of the ‘Bhagvata’.
5.
Pathak
Pranabananda, ‘Nama Ghosa’ Promilla &Co. Publishers, New Delhi, 2005.
P.125.
6.
Pathak
Pranabananda, ‘Nama Ghosa.’ Promilla &Co. Publishers, New Delhi, 2005.
P.131.
7.
Devgoswami
Ranjit Kumar(Ed.), ‘Essays on Sankardeva’ LBS publication,Guwahati,2005. P.50
8.
Pathak
Pranabananda, ‘Nama Ghosa.’ Promilla &Co. Publishers, New Delhi, 2005.
P.23.
9.
Times
of India, Delhi Edition, May 3,2004.
General References-
1. Vinoba Bhave ‘Gyandevachi Bajane’ (Marathi), (‘Devotional songs of Gyandeva’)
2. Tulsidasa ‘Ramcharitmanas’(Hindi), Gita Press,
Gorakhpur.
3. Swami Madhavananda, ‘Uddhava Gita’, Advaita Ashrama, Kolkata, 2003.
4. A.N. Deshpande,
‘Prachin Marathi Wangmayacha Itihas’
(Marathi) (History of ancient Marathi literature)
5. Maheswar Neog
‘Sankardeva and His Times’, LBS publication,Guwahati,2008.
10. Sir Edward Gait,
‘A history of Assam’ Bina Library, Guwahati, 2008.
11. S.L. Baruah‘A Comprehensive
History of Assam’ Munshiram Manoharlal,2007.
12. The Dalai Lama,
‘The power of compassion’, HarperCollins,2001.
13. Pathak
Pranabananda, ‘Bhakti Ratnavali.’ Promilla &Co. Publishers, New Delhi,
2009.
Submitted
By-
Dr. Ravi Khangai
Asst. Prof. & HOD
Department of History
Ambedkar College, Fatikroy
Dist- North Tripura-799290
Ph-
9402168854
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Sir, It was an excellent article on neo Vaishnavism.
ReplyDeleteThanks,
Sundar