Ekasarana Dharma[1] (lit. 'Shelter-in-One dharma') is aVaishnavite sect propagated bySrimanta Sankardeva in the 15th-16th century in theIndian state ofAssam. It reduced focus on Vedic ritualism and focuses on devotion (bhakti) toKrishna in the form of congregational listening (shravan) and singing his name and deeds (kirtan).
The simple and accessible sect attracted both Hindu and non-Hindu populations into its egalitarian fold. The neophytes continue to be inducted into the faith via an initiation ceremony calledxoron-lowa (literally: take-shelter), usually conducted bySattradhikars, heads of monastic institutions calledSattras, who generally draw apostolic lineage from Sankardev. Some Sattradhikars, especially those from the Brahma-sanghati, reject apostolic lineage from Sankardev due to an early schism with the order. Some modern reformation institutions conductxoron-lowa outside thesattra institution. Institutions propagating Eka Sarana likesattra (monasteries) and villageNamghar (prayer houses), had profound influence in the evolution of the social makeup of Assam. The artistic creations emanating from this movement led to engendering of new forms of literature, music (Borgeets or songs celestial), theatre (Ankia Naat) and dance (Sattriya dance).
The centralreligious text of this sect isBhagavat of Sankardeva, which was rendered from the SanskritBhagavata Purana by Srimanta Sankardeva and other early members of the Eka Sarana school. This book is supplemented by the two books of songs for congregational singing:Kirtan Ghoxa by Sankardeva andNaam Ghoxa byMadhabdev. These books are written in theAssamese language.
The sect is also calledMahapuruxiya because it is based on the worship of the Mahapurux or Mahapurush (Sanskrit:Maha: great andpurusha: being), an epithet of the supreme spiritual personality in the Bhagavata and its adherents are often calledMahapuruxia,Sankari etc. In course of time, the epithet 'Mahapurux' came also to be secondarily applied to Sankardeva and Madhabdev, the principal preceptors. Non-adherence to the Hinduvarna system and rejection of Vedic karma marked its character. Though often seen as a part of the wider, pan-IndianBhakti movement, it does not worshipRadha with Krishna, which is common in many other Vaishnava schools. It is characterised by thedasya form of worship. Historically, it has been against caste system, and especially against animal sacrifices common in other sects of Hinduism, especiallyShaktism. Noted for itsegalitarianism, it posed a serious challenge to Brahminical Hinduism, and converted into its fold people of all castes, ethnicities, and religions (includingIslam).[citation needed]
The preceptors as well as later leaders of the Ekasarana religion focused mainly on the religious practice ofbhakti and kept away from systematically expounding philosophical positions.[2] Nevertheless, references found scattered in the voluminous works ofSankardeva andMadhavdeva indicate that their theosophical positions are rooted in theBhagavata Purana[3] with a strongAdvaita influence via its commentaryBhavartha-dipika by Sridhar Swami.[4] Nevertheless, Sankardeva's interpretation of these texts were seen at once to be "original and new".[5] Scholars hold that these texts are not followedin-toto and deviations are often seen in the writings especially when the original philosophical contents came into conflict with the primary focus ofbhakti as enunciated in the Ekasarana-dharma.[6]
Though Ekasarana acknowledges the impersonal (nirguna) god, it identifies the personal (saguna) one as worshipful[7] which it identifies in the Bhagavad-PuranicNarayana.[8] The sole aspect that distinguishes the personal from the impersonal one is the act of creation,[9] by which Narayana created everything. Unlike inGaudiya Vaishnavism it claims no distinction between Brahman, Paramatman and Bhagavat, which are considered inEkasarana as just different appellations applied to the same supreme reality.[10]
Even though Narayana is sometimes used synonymously with Vishnu, the godsVishnu,Brahma andShiva are considered of lower divinity.[11]
Narayana as the personal and worshipful god is considered to be a loving and lovable god, who possesses auspicious attributes that attract devotees. He is non-dual, omnipotent and omniscient; creator, sustainer, and destroyer of all. He also possesses moral qualities likekarunamaya (compassionate),dinabandhu (friend of the lowly),bhakta-vatsala (beloved of devotees) andpatit-pavana (redeemer of sinners) that make him attractive to devotees. Though it does not deny the existence of other gods, it asserts that Narayana alone is worshipful and the others are strictly excluded.
Following theBhagavata Purana, the object of devotion in Ekasarana isKrishna, who is the supreme entity himself.[12][13] All other deities are subservient to Him.[14] Brahman, Vishnu and Krishna are fundamentally one.[15] Krishna is alone the supreme worshipful in the system. Sankaradeva's Krishna is Nārāyana, the Supreme Reality or Parama Brahma and not merely an avatara of Visnu. Krishna is God Himself.[16] It considers Narayana (Krishna) as both the cause as well as the effect of this creation,[17] and asserts Narayana alone is the sole reality.[18] From the philosophical angle, He is the Supreme Spirit (Param-Brahma). As the controller of the senses, the Yogis call him Paramatma. When connected with this world, He assumes the name of Bhagavanta.[19] Moreover, some of the characteristics usually reserved for the impersonal God in other philosophies are attributed to Narayana with reinterpretations.[20]
The embodied self, calledjiva orjivatma is identical to Narayana.[21] It is shrouded bymaya and thus suffers from misery,[22] When the ego (ahamkara) is destroyed, thejiva can perceive himself as Brahma.[23] Thejiva attainsmukti (liberation) when the jiva is restored to its natural state (maya is removed). Though other Vaishnavites (Ramanuja, Nimbarka, Vallabha, Caitanya) recognise onlyvidehamukti (mukti after death), the Ekasarana preceptors have recognised, in addition,jivanmukti (mukti during lifetime).[24] Among the five different kinds ofvidehamukti,[25] the Ekasarana rejects theSayujya form ofmukti, where the complete absorption in God deprivesjiva of the sweetness and bliss associated withbhakti.Bhakti is thus not a means tomukti but an end to itself, and this is strongly emphasised in Ekasarana writings—Madhavdeva begins his Namaghosha with an obeisance to devotees who do not prefermukti.[26]
Narayana often manifests throughavatars, andKrishna is considered as the most perfect one who is not a partial manifestation but Narayana himself.[27] It is in the form of Krishna that Narayana is usually worshiped. The description of Krishna is based on the one in Bhagavat Puran, as one who resides inVaikuntha along with his devotees. Thus the worshipful form is different from other forms of Krishna-based religions (Radha-Krishna of Caitanya, Gopi-Krishna of Vallabhacharya, Rukmini-Krishna of Namadeva and Sita-Rama of Ramananda).[28] The form of devotion is infused with thedasya andbalya bhava in the works of Sankardev and Madhabdev.Madhura bhava, so prevalent in the other religions, is singularly absent here.[29]
Thecari vastu or theFour Principles defined this religious system are:
Sankardev defined the first, second and fourth of these, whereas Madhavdev introduced the third while at Belaguri when he accepted Sankardev as theguru for himself and for all others who accepted his faith.[33] The four principles are revealed and their meaning explained at the time of initiation (xonron-lowa).
The single most important religious text is theBhagavata, especially the Book X (Daxama). This work was transcreated from the original SanskritBhagavata Purana to Assamese in the 15th and 16th centuries by ten different individuals, but chiefly bySrimanta Sankardev who rendered as many as ten Cantos (complete and partial) of this holy text.[citation needed]
Three other works find a special place in this religion:Kirtan Ghoxa, composed by Sankardev; andNaam Ghoxa andRatnavali, composed by Madhavdev.
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The religion fissured into foursanghati (samhatis or sub-sects) soon after the death of Srimanta Sankardeva. Sankardev handed down the leadership toMadhabdev, but the followers ofDamodardev and Harideva did not accept Madhabdev as their leader and formed their own group (Brahma sanghati). Madhabdeva at the time of his death did not name a successor. After his death three leaders formed their own denominations: Bhabanipuria Gopal Ata (Kaal sanghati), Purushuttom Thakur Ata, a grandson of Sankardev (Purusa sanghati) and Mathuradas Burhagopal Ata (Nika Sanghati). They differ mostly in the emphasis of thecari vastus (four fundamental principles)
The Brahma sanghati developed as a result ofDamodardev andHaridev moving away from Sankardev's successor Madhabdev'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 thissanghati. Brahmins too found thissanghati attractive and most of theSattras of thissanghati have traditionally had Brahminsattradhikars. Among thecari vastus,Deva is emphasised, worship of the images of thedeva (Vishnu and the chief incarnations, Krishna and Rama) are allowed. Among the gurus Damodardev is paramount. Later on they came to call themselvesDamodariya after Damodardev.
The Purush sanghati was initiated by the grandsons of Sankardeva—Purushottam Thakur and Chaturbhuj Thakur—after the death of Madhavdev. The emphasis is onNaam. Sankardeva has a special position among the hierarchy ofGurus. Some Brahminical rites as well as the worship of images is tolerated to some extent.
Thissanghati was initiated byBadala Padma Ata, Mathuradas and Kesava Ata. The emphasis is onsat-sanga. This sanghati is calledNika (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 Madhavdev.
The Kalasanghati, initiated by Gopal Ata (Gopalldev of Bhavanipur) and named after the place of his headquarters Kaljar, placed its emphasis onGuru. Thesattariya of thissanghati came to be considered as the physical embodiment ofDeva, 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 differentsanghatis. The Dihing sattra, one of the large sattra's received royal patronage; but the largest sattra, Moamara, forged an independent path and the followers of this sect were responsible for theMoamoria rebellion against theAhom royalty.[34]
Krishna was the all-supreme God of adoration for him
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